Ecclesiastes 6:7 — Word Study
WLCכָּל־ עֲמַ֥ל הָאָדָ֖ם לְפִ֑יהוּ וְגַם־ הַנֶּ֖פֶשׁ לֹ֥א תִמָּלֵֽא׃
BSAAllkôl [every, the entire] a man’sʼâdâm [the person, human being] laborʻâmâl [trouble, toil, hard work] [is] for his mouthpeh [lips, the edge of something] yetgam [also, even] his appetitenephesh [soul, living being] is neverlôʼ [not, by no means] ◂satisfiedmâlêʼ▸ [filled, made complete]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| עֲמַ֥ל | [the] toil of | Noun common, both singular construct |
| הָאָדָ֖ם | humankind | Particle, noun common masculine singular absolute |
| לְפִ֑יהוּ | [is] for mouth his | Preposition, noun common masculine singular construct, suffix |
| וְגַם־ | and also | Conjunction, adverb |
| הַנֶּ֖פֶשׁ | the appetite | Particle, noun common feminine singular absolute |
| לֹ֥א | not | Particle |
| תִמָּלֵֽא׃ | it will be filled | Verb, Niphal, imperfect third person feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All a man’s labor is for his mouth, yet his appetite is never satisfied. |
| KJV | All the labour of man is for his mouth, and yet the appetite is not filled. |
| ASV | All the labor of man is for his mouth, and yet the appetite is not filled. |
| YLT | All the labour of man [is] for his mouth, and yet the soul is not filled. |
| WEB | All the labor of man is for his mouth, and yet the appetite is not filled. |
| BBE | All the work of man is for his mouth, and still he has a desire for food. |
The translations agree on the core meanings of the Hebrew words, particularly regarding labor and appetite.
The sentence features a main clause followed by a conjunction and a predicate clause, illustrating the contrast between labor and satisfaction.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָלֵא
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 — Ecclesiastes 6:7
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 — Reflections on Human Laborgenerated
Ecclesiastes 6:7 explores the relationship between human labor and satisfaction, suggesting that all a person's toil is ultimately for their own consumption, yet their desires are never fully satisfied. This theme resonates throughout the book, emphasizing the transient nature of earthly pursuits and the limitations of human fulfillment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:17–19 | And to Adam He said: “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you not to eat, cursed is the ground because of you; through toil you will eat of it all the days of your life. |
| 2 | Proverbs 16:26 | A worker’s appetite works for him because his hunger drives him onward. |
| 3 | Matthew 6:25 | Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes? |
| 4 | John 6:27 | Do not work for food that perishes, but for food that endures to eternal life, which the Son of Man will give you. For on Him God the Father has placed His seal of approval.” |
| 5 | 1 Timothy 6:6–8 | Of course, godliness with contentment is great gain. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עֲמַ֥ל, 'a.Malgenerated
The word עָמָל ('amal) means 'toil' or 'trouble,' and it encompasses both physical and mental labor. It is often associated with the struggles and hardships of life, reflecting the effort put into work that may not yield the expected satisfaction.
This term is used in contexts that highlight the burdens of life, suggesting that despite the hard work, the outcome does not always lead to contentment. The parsing indicates it is a noun in the singular form, emphasizing the individual nature of toil.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses labor to translate עֲמַ֥ל, while the KJV and ASV also use labor, maintaining consistency in meaning.
Sentence Structuregenerated
The main clause is governed by the subject כָּל־, all, leading into a series of phrases that elaborate on the nature of human labor and its relation to satisfaction. The structure indicates a contrast between the effort expended and the lack of fulfillment.
The finite verb תִמָּלֵא, it will be filled, serves as the conclusion of the thought, emphasizing the ongoing nature of unfulfilled desire.
Septuagint Backgroundgenerated
The Septuagint translates עֲמַ֥ל as μόχθος, which carries a similar meaning of toil or labor, indicating a consistent understanding of the term across translations.
The choice of πληρωθήσεται for תִמָּלֵא suggests a focus on the completion or fulfillment aspect, aligning with the theme of satisfaction in the verse.
In plain words — the whole versegenerated
Ecclesiastes 6:7 states that all a person's work is for their own benefit, yet they find that their desires are never truly satisfied. This verse highlights the struggle between human effort and the elusive nature of fulfillment.
Frequently Asked Questionsgenerated
It suggests that the purpose of work is often for personal sustenance and enjoyment, yet this effort does not guarantee true satisfaction.
The verse implies that human desires are insatiable, and no amount of labor can fully satisfy them.
It reflects the book's theme of the futility of worldly pursuits and the transient nature of life, emphasizing that true fulfillment is elusive.
We learn that while work is necessary for survival, it does not inherently lead to satisfaction, prompting deeper reflection on the purpose of our efforts.
Reflection Questionsgenerated
- In what ways do I see my own labor serving my desires, and how often do I feel satisfied?
- How can I find contentment in my work beyond just the outcomes it produces?
- What does this verse teach me about the nature of human desire and fulfillment?
- How can I apply the insights from this verse to my daily life and work?
The early church on this verse — how the Fathers read it
Early church fathers referenced this verse to discuss the nature of human desire and the futility of wealth, providing insights into its implications for life and spirituality.
To the corrupting power of riches [the Lord] made the enormity of voracious appetite antecedent; indeed, the former generates the latter.Early Church Fathers on Ecclesiastes 6 →
Everything that human labor produces in this world is consumed by the mouth, ground by the teeth, and sent to the stomach for digestion.Early Church Fathers on Ecclesiastes 6 →
The rich man reveals the great burning in his tongue when he says, “Send Lazarus to dip the end of his finger in water and cool my tongue,Early Church Fathers on Ecclesiastes 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 6:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll the labour of man [is] for his mouth,.... For the food of his mouth, as the Targum; for the sustenance of his body, for food and clothing, part being put for the whole: all that a man labours for
Read John Gill on Ecclesiastes 6 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll the labour of man is for his mouth, and yet the appetite is not filled. All the labour of man (is) for his mouth - rather, 'of the man,' namely, the miser (Ecclesiastes 6:3-6).
Read Robert Jamieson on Ecclesiastes 6 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor his mouth; for meat to put into his mouth, that he may get food; and as bread is oft put for all food, so food is put for all necessary provisions for this life, as , and elsewhere; whereof this is the chief, for which a man will sell his house and lands, yea, the very garments upon his back. Is not filled: although all that a man can go: by his labours is but necessary food, which the meanest sort of men commonly enjoy, as is observed in the next verse; yet such is the vanity of this world, and the folly of mankind, that men are insatiable in their desires, and restless in their endeavours, after more and more, and never say they have enough.
Read Matthew Poole on Ecclesiastes 6 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 6:7 All the labour of man [is] for his mouth, and yet the appetite is not filled.Ver. 7. All the labour of man is for his mouth.] That is, For food and raiment, a little whereof will content nature, which hath therefore given us a little mouth and stomach, to teach us moderation, as Chrysostom well observeth; to the shame of those beastly belly gods, that glut themselves, and devour the creatures, as if they were of kin to that Pope that was called Os porci, Mouth of a pig, fattening themselves like boars, till they be brawned, and having, as Eliphaz speaketh, collops in their flank. A man would think, by their greedy and great eating, that their throats were whirlpools, and…
Read John Trapp on Ecclesiastes 6 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. All the labour of man] This is the grand primary object of all human labour; merely to provide for the support of life by procuring things necessary. And life only exists for the sake of the soul; because man puts these things in place of spiritual good, the appetite - the intense desire after the supreme good - is not satisfied. When man learns to provide as distinctly for his soul as he does for his body, then he will begin to be happy, and may soon attain his end.
Read AdamClarke on Ecclesiastes 6 →
CambridgeThe Cambridge Bible for Schools and Colleges7. All the labour of man is for his mouth] i.e. for self-preservation and enjoyment. That is assumed to be the universal aim, and yet even that is not satisfied. The “appetite,” literally soul (not the higher, but the sensuous, element in man’s nature), still craves for more. Desire is progressive, and insatiable.
Read Cambridge on Ecclesiastes 6 →
Albert Barnes1798–1870Barnes' Notes on the BibleConnect these verses with Ecclesiastes 6:2-3 : “All labor is undertaken with a view to some profit, but as a rule the people who labor are never satisfied.
Read Albert Barnes on Ecclesiastes 6 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. The man spoken of in the preceding verse is still the subject, as contrasted with the perished embryo. All the labour of man is for his mouth — That is, for present enjoyment.
Read Daniel Denison Whedon on Ecclesiastes 6 →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
All a man’s labor is for his mouth, yet his appetite is never satisfied.
All the labor of man is for his mouth, and yet the appetite is not filled.
All a man’s labor is for his mouth, yet his appetite is never satisfied.
All of man’s labor is for nothing more than to fill his stomach – yet his appetite is never satisfied!
Tyndale line
All the labour of man is for his mouth, and yet the appetite is not filled.
All the labor of man is for his mouth, and yet the appetite is not filled.
All the labour of man is for his mouth, and yet the appetite is not filled.
All the labor of man is for his mouth, and yet the appetite is not filled.
All the labour of man is for his mouth: yet the soule is not filled.
Strictly literal
All the labour of man is for his mouth, and yet the appetite is not filled.
All the labour of man [is] for his mouth, and yet the soul is not filled.
All the labor of man [is] for his mouth, || And yet the soul is not filled.
All the toil of a man is for his mouth; and yet is his desire never filled.
All a man's work is for his mouth, yet his appetite is not satisfied.
From the Latin
All the labour of man is for his mouth, but his soul shall not be filled.
Simplified
Everyone works so they can live , but they're never satisfied.
All the work of man is for his mouth, and still he has a desire for food.
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 align closely in their wording, with all eight words matched. The Dead Sea Scrolls also support the Masoretic Text, with only one word partially restored, indicating a strong consistency among these ancient witnesses.
כָּל־ עֲמַ֥ל הָאָדָ֖ם לְפִ֑יהוּ וְגַם־ הַנֶּ֖פֶשׁ לֹ֥א תִמָּלֵֽא׃
8 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.
כול עמל האדם לפי׳הו וגם הנפש לוא תמלא
7 words on the leather — 1 partly restored.
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 Ecclesiastes 6:7
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
N-cs — Noun common · both singular constructHNcbsc
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Conj | DirObjM — Conjunction · adverbHC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
ap'-e-tit (chai, nephesh): This word occurs four times in Old Testament text and once in the King James Version margin. Once (Job 38:39) it is a translation of chai, "life"; "Canst thou .... satisfy the appetite (life) of the young lions?" Twice (Pr 23:2; Ec 6:7; also Isa 56:11, the King James Version margin) it is a translation of nephesh: Pr 23:2, ba`al nephesh "a man given to appetite"; Ec 6:7, "the nephesh is not filled." In Isa 56:11, "strong of nephesh" is translated "greedy." Nephesh means originally…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
מָלֵא (male') means 'to fill' or 'be full,' with applications ranging from literal filling to figurative uses like accomplishing or completing something. It appears in various forms, including Qal, Niphal, Piel, and Hithpael, indicating different nuances such as being satisfied or confirming. Notably, it can also refer to massing against someone.
מָלֵא 249 vb. be full, fill
Qal 99
be full, usu. c. acc. material
trans. fill
Niph.
be filled
be accomplished, ended
Pi.
fill
special uses are:
fulfil, accomplish, complete, obj. week, year, day
Pu. filled
Hithp. mass themselves against me
base
H4390 מָלֵא be full, fill .. be full, usu. c. acc. material
. trans. fill
. . be filled
. be accomplished, ended
. . fill
. special uses are:
. fulfil, accomplish, complete, obj. week, year, day
. filled
. mass themselves against me
4390 male' maw-lay'
or malae (Esth. 7:5) {maw-law'}; a primitive root, to fill or
(intransitively) be full of, in a wide application (literally
and figuratively):--accomplish, confirm, + consecrate, be at
an end, be expired, be fenced, fill, fulfil, (be, become, X
draw, give in, go) full(-ly, -ly set, tale), (over-)flow,
fulness, furnish, gather (selves, together), presume,
replenish, satisfy, set, space, take a (hand-)full, + have
wholly.
מָלֵא (ma.le) — to fill.
1) to fill, be full
1a) (Qal)
1a1) to be full
1a1a) fulness, abundance (participle)
1a1b) to be full, be accomplished, be ended
1a2) to consecrate, fill the hand
1b) (Niphal)
1b1) to be filled, be armed, be satisfied
1b2) to be accomplished, be ended
1c) (Piel)
1c1) to fill
1c2) to satisfy
1c3) to fulfil, accomplish, complete
1c4) to confirm
1d) (Pual) to be filled
1e) (Hithpael) to mass themselves against
Aramaic equivalent: me.la (מְלָא "to fill" H4391)
V-Niphal-Imperf-3fs — Verb · Niphal · imperfect third person feminine singularHVNi3fs
