Psalms 35:7 — Word Study
WLCכִּֽי־ חִנָּ֣ם טָֽמְנוּ־ לִ֭י שַׁ֣חַת רִשְׁתָּ֑ם חִ֝נָּ֗ם חָפְר֥וּ לְנַפְשִֽׁי׃
BSAForkîy [without reason or cost] without causechinnâm they laidṭâman■ their netresheth [a network] without reasonchinnâm [for nothing, in vain] they dugchâphar■ a pitshachath for my soulnephesh [the essence of a person, a living being]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| חִנָּ֣ם | without cause | Adverb |
| טָֽמְנוּ־ | they have hidden | Verb, Qal, perfect third person common plural |
| לִ֭י | for me | Preposition, suffix |
| שַׁ֣חַת | [the] pit of | Noun common, feminine singular construct |
| רִשְׁתָּ֑ם | net their | Noun common feminine singular construct, suffix |
| חִ֝נָּ֗ם | without cause | Adverb |
| חָפְר֥וּ | they have dug | Verb, Qal, perfect third person common plural |
| לְנַפְשִֽׁי׃ | for life my | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For without cause they laid their net for me; without reason they dug a pit for my soul. |
| KJV | For without cause have they hid for me their net in a pit, which without cause they have digged for my soul. |
| ASV | For without cause have they hid for me their net in a pit; Without cause have they digged a pit for my soul. |
| YLT | For without cause they hid for me their netpit, Without cause they digged for my soul. |
| WEB | For without cause they have hidden their net in a pit for me. Without cause they have dug a pit for my soul. |
| BBE | For without cause they have put a net ready for me secretly, in which to take my soul. |
Where they part company is חִנָּם — see How Translations Differ.
Two main clauses connected by the conjunction, with adverbial phrases modifying the verbs to emphasize the unjust nature of the actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbטָמַן
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 35:7
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 — A Plea for Justicegenerated
Psalm 35:7 reflects the psalmist's anguish as he confronts adversaries who have unjustly plotted against him. This passage is part of a larger context where the psalmist seeks divine intervention against those who act without cause, highlighting themes of injustice and the desire for vindication. The surrounding verses illustrate the psalmist's plea for protection and justice from the Lord, as seen in Psalm 35:6 and Psalm 35:8.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:3–5 | O LORD my God, if I have done this, if injustice is on my hands, |
| 2 | Psalm 25:3 | Surely none who wait for You will be put to shame; but those who are faithless without cause will be disgraced. |
| 3 | Psalm 64:4 | ambushing the innocent in seclusion, shooting suddenly, without fear. |
| 4 | John 15:25 | But this is to fulfill what is written in their Law: ‘They hated Me without reason.’ |
| 5 | Psalm 9:15 | The nations have fallen into a pit of their making; their feet are caught in the net they have hidden. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חִנָּ֣ם, chi.Namgenerated
The word חִנָּם (chi.Nam) is an adverb meaning 'for nothing' or 'without cause.' It emphasizes actions taken without justification or purpose, indicating a sense of injustice. The parsing as an adverb suggests it modifies the verb, intensifying the notion that the enemies' actions are baseless.
This word appears in contexts where actions are deemed undeserved or in vain, reinforcing the psalmist's claim that he is being targeted unfairly. It encapsulates the emotional weight of the psalmist's plea, highlighting the depth of his suffering.
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 טָֽמְנוּ (they have hidden) governs the main clause, with a prepositional phrase indicating the object of the action and another clause describing the second action of digging. This structure shows a clear cause-and-effect relationship in the psalmist's lament.
The word order places emphasis on the unjust actions of the enemies, as the adverbial phrases חִנָּ֣ם and לִי precede the verbs, highlighting the psalmist's focus on the lack of justification for their actions.
Septuagint Backgroundgenerated
In the Septuagint, חִנָּם is rendered as δωρεὰν (dorea), meaning 'for free' or 'without cost.' This choice aligns with the Hebrew meaning but also emphasizes the idea of something being done without merit or reason.
The use of διαφθορὰν (diaphthoran) for שַׁחַת expands the concept of destruction, suggesting a deeper interpretation of the pit as not just a physical place but a metaphor for ruin.
In plain words — the whole versegenerated
Psalm 35:7 expresses the psalmist's pain as he laments that his enemies have unjustly plotted against him. He states that they have laid a trap and dug a pit for him without any reason. This highlights the theme of seeking justice against those who act without cause.
Frequently Asked Questionsgenerated
The net symbolizes a trap or scheme devised by the psalmist's enemies to ensnare him, reflecting their malicious intent.
By stating their actions are without cause, the psalmist highlights the injustice of his situation, seeking divine intervention against unwarranted attacks.
The pit represents a place of danger or destruction, symbolizing the depths of despair that the psalmist's enemies wish to bring upon him.
This verse fits into the broader theme of the psalm, which is a plea for justice and protection from unjust adversaries, emphasizing the psalmist's reliance on God.
Reflection Questionsgenerated
- In what ways have I experienced unjust treatment, and how can I respond to it?
- How can I seek justice in my own life while maintaining a spirit of forgiveness?
- What does this verse teach me about the nature of my adversaries and their motivations?
- How can I rely on God in times of distress, as the psalmist does here?
The early church on this verse — how the Fathers read it
Early commentary on this verse includes insights from Augustine of Hippo, who reflects on the psalmist's plea for justice against unjust actions.
But wherefore these so great evils? By what desert? Hear by what desert. "For without cause have they hid for me the corruption of their trap" [Psalms 35:7].Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor without cause have they hid for me their net [in] a pit,.... This is said in allusion to the custom of digging pits, and putting nets into them, for the catching of wild beasts; and covering them
Read John Gill on Psalms 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor without cause have they hid for me their net in a pit, which without cause they have digged for my soul. They hid for me their net in a pit.
Read Robert Jamieson on Psalms 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOut of mere malice, without any injury or provocation on my part, and without any necessity on their parts. They are no common, but the worst of enemies; and therefore I may justly pray against them, as I do. These expressions aggravate their sins, and signify that their persecution of him was not the effect of a midden passion, but of a deep and habitual hatred and malice, and of an evil design, carried on in a constant and continued course with deliberation, and cunning, and deceit, and that against his soul or life; for nothing less would satisfy them.
Read Matthew Poole on Psalms 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:7 For without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul.Ver. 7. For without cause have they hid for me, &c.] The wicked are so acted and agitated by the devil, their task master, that, though they have no cause to work mischief to the saints, yet they must do it; the old enmity, Genesis 3:15, still worketh; but this rendereth their destruction certiorem et celeriorem, more sure and more swift.
Read John Trapp on Psalms 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) Have they hid . . .—Literally, they have hid for me the pit of their net, which, as it stands, can mean nothing but a “pit with a net in it,” such as was used to entrap lions and other wild beasts. But it is better to remove the word “pit” to the second clause, thus doing away with the necessity of supplying a relative, and improving the rhythm. “ For unprovoked they hid a net for me, Unprovoked they digged a pit for my soul.”
Read Charles John Ellicott on Psalms 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. For without cause have they hid for me their net in a pit] The word שחת shachath, a pit, belongs to the second member of this verse, and the whole should be read thus: For without a cause they have hidden for me their net, without a cause they have digged a pit for my life. They have used every degree and species of cunning and deceit to ruin me.
Read AdamClarke on Psalms 35 →CambridgeThe Cambridge Bible for Schools and Colleges7, 8. The causelessness of their insidious enmity is the ground for such a prayer. May their schemes recoil on their own heads.
Read Cambridge on Psalms 35 →Albert Barnes1798–1870Barnes' Notes on the BibleFor without cause have they hid for me their net in a pit - See Psalms 7:15, note; Psalms 9:15, note. This figure is derived from hunting.
Read Albert Barnes on Psalms 35 →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
For without cause they laid their net for me; without reason they dug a pit for my soul.
For without cause they have hidden their net in a pit for me. Without cause they have dug a pit for my soul.
For without cause they laid their net for me; without reason they dug a pit for my soul.
I did not harm them, but they hid a net to catch me and dug a pit to trap me.
Tyndale line
For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.
For without cause have they hid for me their net in a pit; Without cause have they digged a pit for my soul.
For without cause have they hid for me their net in a pit, without cause have they digged a pit for my soul.
For without cause they have hid for me their net in a pit, which without cause they have digged for my soul.
For without cause they haue hid the pit and their net for me: without cause haue they digged a pit for my soule.
Strictly literal
For without cause have they hidden for me their net [in] a pit; without cause they have digged [it] for my soul.
For without cause they hid for me their netpit, Without cause they digged for my soul.
For without cause they hid their net [in] a pit for me, || Without cause they dug for my soul.
For without cause have they hidden for me their net in a pit, without cause have they dug [pit-falls] against my life.
Without cause they set their net for me; without cause they dug a pit for my life.
From the Latin
Thy justice is as the mountains of God, thy judgments are a great deep. Men and beasts thou wilt preserve, O Lord:
Simplified
For no reason they set a net to catch me; for no reason they dug a pit to trap me.
For without cause they have put a net ready for me secretly, in which to take my soul.
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 and the Septuagint largely agree on the wording of this verse, with the Septuagint providing a Greek translation that matches the Hebrew closely. The Dead Sea Scrolls also align with the Masoretic Text, although they contain some editor-supplied words, indicating that the core message remains consistent across these ancient witnesses.
כִּֽי־ חִנָּ֣ם טָֽמְנוּ־ לִ֭י שַׁ֣חַת רִשְׁתָּ֑ם חִ֝נָּ֗ם חָפְר֥וּ לְנַפְשִֽׁי׃
9 of the 9 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.
[כי] [חנם] [טמנו] [ל׳י] [שחת] [רשת׳ם] [חנם] [חפרו] [לנפש׳י]
nothing on the leather here — 9 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 35:7
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
טָמַן (taman) is a Hebrew verb meaning to hide or conceal. It can refer to hiding something by covering it over, as well as to the act of burying or laying something secretly. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of hiding, such as hiding oneself or causing something to be hidden.
טָמַן vb. hide, conceal
Qal
hide
often of hiding, concealing, secretly laying a snare
that which is darkened = darkness
Niph. hide thyself in the dust
Hiph. and they went and hid (it)
base
H2934 טָמַן hide, conceal
2934 taman taw-man'
a primitive root; to hide (by covering over):--hide, lay
privily, in secret.
טָמַן (ta.man) — to hide.
1) to hide, conceal, bury
1a) (Qal)
1a1) to hide
1a2) hiding, concealing, secretly laying (participle)
1a3) darkness (participle)
1b) (Niphal) to hide oneself
1c) (Hiphil) to hide
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
hid'-'n: The translation of Taman, "to hide," "to bury" (Job 3:16); of tsaphan "to conceal," "store up" (Job 15:20, "The number of years is hidden to the oppressor," the Revised Version (British and American) "even the number of years that are laid up for the oppressor," margin "and years that are numbered are laid up"; Job 24:1, "Why, seeing times are not hidden from the Almighty," the Revised Version (British and American) "Why are times not laid up by the Almighty?" margin as the King James Version with "Why is it?" prefixed; Ps 83:3, "They consulted (the Revised Version (British and American) "consult") against thy hidden ones"); of matspunim (from tsaphan), "hidden…
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word שַׁ֫חַת (shachath) means 'pit' and is derived from a root that suggests destruction or corruption. It covers a range of meanings including a physical pit, grave, and figuratively, hell or destruction. The entries note its use in contexts related to traps and Sheol, the grave.
שַׁ֫חַת n.f. pit
base
H7845 שַׁ֫חַת pit
7845 shachath shakh'-ath
from 7743; a pit (especially as a trap); figuratively,
destruction:--corruption, destruction, ditch, grave, pit.
see HEBREW for 07743
שַׁ֫חַת (sha.chat) — Pit: hell.
Pit, of hell
Another name of she.ol (שְׁאוֹל "Sheol" H7585)
This name means pit, grave
שַׁ֫חַת (sha.chat) — pit: grave.
1) pit, destruction, grave
1a) pit (for catching lions)
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֶ֫שֶׁת (resheth) means 'net' and is derived from a root meaning to catch animals. It encompasses various types of nets, including those for judgment and traps for people. The term is specifically noted for its use as a brazen network for the altar in the tabernacle.
רֶ֫שֶׁת n.f. net
net
brazen network for altar of tabern.
base
H7568 רֶ֫שֶׁת net . net
. brazen network for altar of tabern.
7568 resheth reh'-sheth
from 3423; a net (as catching animals):--net(- work).
see HEBREW for 03423
רֶ֫שֶׁת (re.shet) — net.
1) net
1a) net
1a1) for catching
1a2) of judgment (fig)
1a3) of leaders leading people to sin
1a4) as a trap for man
1b) network (brazen-for altar of tabernacle)
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3mp
חִנָּם (chinnam) means 'for nothing' or 'gratis,' indicating something given without cost or reason. It conveys ideas of being free, undeserved, or in vain. The word is derived from a root meaning 'to be devoid of advantage.' Various lexicons emphasize its use in contexts that highlight lack of purpose or cause.
חִנָּם subst., used chiefly in the accus. as adv.—lit. out of favour; i.e.
gratis, gratuitously, for nothing
for no purpose, in vain
gratuitously, without cause, undeservedly
base
H2600 חִנָּם lit. out of favour; i.e. . gratis, gratuitously, for nothing
. for no purpose, in vain
. gratuitously, without cause, undeservedly
2600 chinnam khin-nawm'
from 2580; gratis, i.e. devoid of cost, reason or
advantage:--without a cause (cost, wages), causeless, to cost
nothing, free(-ly), innocent, for nothing (nought, in vain.
see HEBREW for 02580
חִנָּם (chin.nam) — for nothing.
1) freely, for nothing, without cause
1a) gratis, gratuitously, for nothing
1b) for no purpose, in vain
1c) gratuitously, without cause, undeservedly
Adv — AdverbHD
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
חָפַר (chaphar) is a Hebrew verb meaning to dig or search for. It is a primitive root that conveys the idea of prying into something, exploring, or delving deeper. The entries consistently highlight its use in contexts related to digging and searching.
חָפַר vb. dig, search for
base
H2658 חָפַר dig, search for
2658 chaphar khaw-far'
a primitive root; properly, to pry into; by implication, to
delve, to explore:--dig, paw, search out, seek.
חָפַר (cha.phar) — to search.
1) to dig, search for
1a) (Qal)
1a1) to dig
1a2) to search, search out, explore
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
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
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs