Psalms 11:5 — Word Study
WLCיְהוָה֮ צַדִּ֪יק יִ֫בְחָ֥ן וְ֭רָשָׁע וְאֹהֵ֣ב חָמָ֑ס שָֽׂנְאָ֥ה נַפְשֽׁוֹ׃
BSA◂The LORDYᵉhôvâh [Yehovah, The covenant Name of God] testsbâchan▸ [examines, proves] ◂the righteoustsaddîyq [those made right with God, just] and the wickedrâshâʻ [morally wrong, guilty of sin] His soulnephesh [the essence of His being, living spirit] hatessânêʼ■ [feels intense dislike, abhors] the loverʼâhab [one who has affection for] of violencechâmâç [cruelty, injustice, unfair treatment]
| Greek | English | Parsing |
|---|---|---|
| יְהוָה֮ | Yahweh | Noun proper |
| צַדִּ֪יק | [the] righteous | Adj |
| יִ֫בְחָ֥ן | he tests | Verb, Qal, imperfect third person masculine singular |
| וְ֭רָשָׁע | and [the] wicked | Conjunction, noun common masculine singular absolute |
| וְאֹהֵ֣ב | and [one who] loves | Conjunction, verb qal participle (active) masculine singular common |
| חָמָ֑ס | violence | Noun common, masculine singular absolute |
| שָֽׂנְאָ֥ה | it hates | Verb, Qal, perfect third person feminine singular |
| נַפְשֽׁוֹ׃ | self his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The LORD tests the righteous and the wicked; His soul hates the lover of violence. |
| KJV | The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. |
| ASV | Jehovah trieth the righteous; But the wicked and him that loveth violence his soul hateth. |
| YLT | Jehovah the righteous doth try. And the wicked and the lover of violence, Hath His soul hated, |
| WEB | Yahweh examines the righteous, but his soul hates the wicked and him who loves violence. |
| BBE | The Lord puts the upright and the sinner to the test, but he has hate in his soul for the lover of violent acts. |
Where they part company is שָׂנְאָ֥ה — see How Translations Differ.
The main clause is followed by a conjunction and a second clause, creating a clear contrast between the righteous and the wicked.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbבָּחַן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 11:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The LORD's Judgmentgenerated
Psalm 11:5 reveals the character of God as He tests both the righteous and the wicked. This psalm emphasizes God's active role in assessing moral behavior and highlights His disdain for those who engage in violence. The surrounding verses further illustrate God's omnipresence and justice, assuring that the upright will ultimately see His face.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:9 | Put an end to the evil of the wicked, but establish the righteous, O righteous God who searches hearts and minds. |
| 2 | Psalm 17:3 | You have tried my heart; You have visited me in the night. You have tested me and found no evil; I have resolved not to sin with my mouth. |
| 3 | Psalm 26:2 | Test me, O LORD, and try me; examine my heart and mind. |
| 4 | Psalm 139:1–23 | O LORD, You have searched me and known me. |
| 5 | Genesis 22:1 | Some time later God tested Abraham and said to him, “Abraham!” “Here I am,” he answered. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — יְהוָה, Yahwehgenerated
The name יְהוָה (Yahweh) signifies the self-existent and eternal nature of God, often rendered as 'the Lord.' This name is foundational in the Jewish faith and is used throughout the Old Testament to denote God's covenant relationship with His people.
In this verse, יְהוָה is the subject who performs the action of testing, indicating His authority and involvement in the moral realm. The use of this name underscores the seriousness of the divine examination of human character.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb יִ֫בְחָ֥ן (he tests) governs the entire verse, with two noun phrases as its objects: צַדִּ֪יק (the righteous) and וְ֭רָשָׁע (and the wicked). The structure emphasizes God's active role in testing both groups.
The second verb שָֽׂנְאָ֥ה (it hates) follows the conjunction, linking God's feelings directly to the object וְאֹהֵ֣ב (the lover) of violence. This arrangement highlights the contrast between God's judgment and His moral stance.
Septuagint Backgroundgenerated
In the Septuagint, יְהוָה is rendered as κύριος (kyrios), which also means 'Lord' and carries the same connotations of authority and divinity.
The Greek word for שָׂנְאָ֥ה is μισεῖ (misei), which similarly conveys a strong sense of hatred, aligning with the Hebrew meaning but also reflecting the Greek understanding of moral opposition.
In plain words — the whole versegenerated
Psalm 11:5 tells us that the LORD tests both the righteous and the wicked, showing His active role in determining moral character. He intensely dislikes those who love violence, highlighting His stance against wrongdoing.
Frequently Asked Questionsgenerated
It means that God examines and proves the character of those who are just, ensuring they align with His standards.
God hates the lover of violence because such behavior is contrary to His nature of justice and righteousness.
This verse reflects God's nature as both a judge and a protector of righteousness, actively engaging in the moral order of the world.
We learn that God's judgment is thorough and discerning, as He evaluates both the righteous and the wicked, and has a clear stance against violence.
Reflection Questionsgenerated
- How can I ensure that my actions align with God's standards of righteousness?
- In what ways do I see violence present in the world today, and how can I respond to it?
- What does it mean for me to be tested by God, and how can I prepare for that?
- How can I cultivate a love for justice in my own life, reflecting God's character?
The early church on this verse — how the Fathers read it
The early Church Fathers reflect on the moral implications of this verse, discussing God's nature in relation to righteousness and wickedness.
If the one who values iniquity hates his own life, then the one who hates iniquity esteems his own life.Early Church Fathers on Psalms 11 →
Wickedness, after all, is the soul’s enemy, its foe and ruination, and so the wicked person pays the penalty even before punishment is imposed.Early Church Fathers on Psalms 11 →
"The Lord questions the righteous and ungodly" [Psalms 11:5]. Why then do we fear lest the ungodly should be any hurt to us,Early Church Fathers on Psalms 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 11:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Lord trieth the righteous,.... As gold is tried in the fire, by afflictive providences; hereby he tries their graces, their faith, and patience, their hope, and love, and fear; and, by so doing,
Read John Gill on Psalms 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. The Lord trieth the righteous - in love; as the contrast to "hateth" in the second clause requires.
Read Robert Jamieson on Psalms 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Lord trieth the righteous; either, 1. He examines them, and knows them to be righteous, and consequently approveth, and loveth, and will preserve and bless them; which may be gathered from the contrary condition of the wicked, whom God is supposed to try, though that be not expressed, and upon trial finds them to be wicked, and therefore hates and punisheth them, as it follows. The like ellipsis of a whole sentence, see on . Or, 2. He trieth and exerciseth them and their graces by afflictions, or he corrects them for their sins; which is oft called trying, as . So this is spoken by way of concession, and to remove the offence which some men might take at David, whose person and cause…
Read Matthew Poole on Psalms 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 11:5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.Ver. 5. The Lord trieth the righteous] Or approveth, as James 1:12; he justifieth and accepteth him, as appeareth by the opposition here. The Vulgate rendereth it thus: Deus interrogat iustum et impium, sc. quia per interrogatoria veritas dignoscitur: The Lord interrogateth the just and the wicked, sc. that so he may sift out the truth of things. But neither doth the Hebrew word so signify, nor doth God need any such help. His soul hateth] i.e. He can in no wise away with; and this is spoken of God after the manner of men, for fury, hatred, and the like affections are not in him. If it…
Read John Trapp on Psalms 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The Lord trieth the righteous] He does not abandon them; he tries them to show their faithfulness, and he afflicts them for their good. His soul hateth.] The wicked man must ever be abhorred of the Lord; and the violent man-the destroyer and murderer-his soul hateth; an expression of uncommon strength and energy: all the perfections of the Divine nature have such in abomination.
Read AdamClarke on Psalms 11 →CambridgeThe Cambridge Bible for Schools and Colleges5. Each half of the verse is to be completed from the other. God proves and approves the righteous: He proves and rejects the wicked. trieth] Alloweth in P.B.V. means ‘approveth after trial.’ Cp. Romans 14:22; 1 Thessalonians 2:4. his soul hateth] Cp. Isaiah 1:14. God’s soul is a bold expression for His innermost, essential nature, which cannot do otherwise than hate evil, and of necessity also the evil man, in so far as he surrenders himself to ‘love violence,’ deliberately choosing evil for his good. Cp. Micah 3:2; Romans 1:32.
Read Cambridge on Psalms 11 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Lord trieth the righteous - That is, he “proves” them, searches them, tests the reality of their piety.
Read Albert Barnes on Psalms 11 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Trieth the righteous—An early and fundamental Hebrew doctrine. The trials of the righteous are not punishments for sin, but fatherly and corrective chastisements for their profit. Hebrews 12:6-8.
Read Daniel Denison Whedon on Psalms 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The LORD tests the righteous and the wicked; His soul hates the lover of violence.
Yahweh examines the righteous, but his soul hates the wicked and him who loves violence.
The LORD tests the righteous and the wicked; His soul hates the lover of violence.
The Lord approves of the godly, but he hates the wicked and those who love to do violence.
Tyndale line
The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.
Jehovah trieth the righteous; But the wicked and him that loveth violence his soul hateth.
The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.
The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth.
The Lord will try the righteous: but the wicked and him that loueth iniquitie, doeth his soule hate.
Strictly literal
Jehovah trieth the righteous one; but the wicked, and him that loveth violence, his soul hateth.
Jehovah the righteous doth try. And the wicked and the lover of violence, Hath His soul hated,
YHWH tries the righteous. And the wicked and the lover of violence, || His soul has hated,
The Lord proveth the righteous; but the wicked and him that loveth violence his soul hateth.
Yahweh examines both the righteous and the wicked, but he hates those who love to do violence.
From the Latin
Who have said: We will magnify our tongue; our lips are our own; who is Lord over us?
Simplified
The Lord examines both those who do right and those who do evil, but he hates those who love violence.
The Lord puts the upright and the sinner to the test, but he has hate in his soul for the lover of violent acts.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches seven of the eight words in this verse. The Dead Sea Scrolls also align closely, though they contain some editorial restorations.
יְהוָה֮ צַדִּ֪יק יִ֫בְחָ֥ן וְ֭רָשָׁע וְאֹהֵ֣ב חָמָ֑ס שָֽׂנְאָ֥ה נַפְשֽׁוֹ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[יהוה] [צדיק] [יבחן] [ורשע] [ואהב] [חמס] [שנאה] [נפש׳ו]
nothing on the leather here — 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 11:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
בָּחַן (bachan) is a Hebrew verb meaning to examine or test. It encompasses a range of actions, including scrutinizing, proving, and trying, particularly in relation to metals, individuals, or the heart. The verb appears in various forms, such as Qal (to examine) and Niphal (to be tried).
[בָּחַן] vb. examine, try
Qal
examine, scrutinize, try
prove, test, try
Niph. to be tried, proved
Pu. the trial has been made
base
H974 [בָּחַן] examine, try
974 bachan baw-khan'
a primitive root; to test (especially metals); generally and
figuratively, to investigate:--examine, prove, tempt, try
(trial).
בָּחַן (ba.chan) — to test.
1) to examine, try, prove
1a) (Qal)
1a1) to examine, scrutinise
1a2) to test, prove, try (of gold, persons, the heart, man of God)
1b) (Niphal) to be tried, proved
1c) (Pual) to make a trial
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Conj | Adj — Conjunction · noun common masculine singular absoluteHC/Ncmsa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singular commonHC/Vqrmsc
luvz (Ps 45:1, title).
See PSALMS.
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-ms — Noun common · masculine singular absoluteHNcmsa
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms