Genesis 49:6 — Word Study
WLCבְּסֹדָם֙ אַל־ תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־ תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־ שֽׁוֹר׃
BSAMay Inephesh neverʼal enterbôwʼ▸ [be part of, join] their councilçôwd [secret, gathering] may Ikâbôwd neverʼal joinyâchad▸ [unite with, participate in] their assemblyqâhâl [congregation, meeting] Forkîy they killhârag■ [slay, murder] menʼîysh [people, individuals] in their angerʼaph [wrath, fury] and hamstringʻâqar■ [cripple, wound] oxenshôwr [cattle, bulls] on a whimrâtsôwn [self-will, pleasure]
| Greek | English | Parsing |
|---|---|---|
| בְּסֹדָם֙ | in council their | Preposition, noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| תָּבֹ֣א | it enter | Verb, Qal, jussive third person feminine singular |
| נַפְשִׁ֔י | self my | Noun common feminine singular construct, suffix |
| בִּקְהָלָ֖ם | in assembly their | Preposition, noun common masculine singular construct, suffix |
| אַל־ | may not | Particle |
| תֵּחַ֣ד | it be united | Verb, Qal, jussive third person feminine singular |
| כְּבֹדִ֑י | honor my | Noun common both singular construct, suffix |
| כִּ֤י | for | Particle |
| בְאַפָּם֙ | in anger their | Preposition, noun common masculine singular construct, suffix |
| הָ֣רְגוּ | they slew | Verb, Qal, perfect third person common plural |
| אִ֔ישׁ | a man | Noun common, masculine singular absolute |
| וּבִרְצֹנָ֖ם | and for pleasure their | Conjunction, preposition, noun common masculine singular construct |
| עִקְּרוּ־ | they hamstrung | Verb, Piel, perfect third person common plural |
| שֽׁוֹר׃ | ox[en] | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May I never enter their council; may I never join their assembly. For they kill men in their anger, and hamstring oxen on a whim. |
| KJV | O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall. |
| ASV | O my soul, come not thou into their council; Unto their assembly, my glory, be not thou united; For in their anger they slew a man, And in their self-will they hocked an ox. |
| YLT | Into their secret, come not, O my soul! Unto their assembly be not united, O mine honour; For in their anger they slew a man, And in their self-will eradicated a prince. |
| WEB | My soul, don’t come into their council. My glory, don’t be united to their assembly; for in their anger they killed men. In their self-will they hamstrung cattle. |
| BBE | Take no part in their secrets, O my soul; keep far away, O my heart, from their meetings; for in their wrath they put men to death, and for their pleasure even oxen were wounded. |
Where they part company is בְּסֹדָם — see How Translations Differ.
The structure includes a main wish followed by two causal clauses, emphasizing Jacob's reasoning for his desire.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — Genesis 49:6
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 — Jacob's Blessing to His Sonsgenerated
Genesis 49:6 reveals Jacob's deep concern regarding the violent nature of his sons, Simeon and Levi. He expresses a strong wish to avoid their council and assembly, highlighting their propensity for anger and violence. This passage is part of Jacob's final words to his sons, where he blesses some and pronounces curses on others, reflecting on their character and actions as he prepares to leave this world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 5:21 | The River Kishon swept them away, the ancient river, the River Kishon. March on, O my soul, in strength! |
| 2 | Psalm 42:5–11 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him for the salvation of His presence. |
| 3 | Psalm 43:5 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God. |
| 4 | Psalm 103:1 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| 5 | Jeremiah 4:19 | My anguish, my anguish! I writhe in pain! Oh, the pain in my chest! My heart pounds within me; I cannot be silent. For I have heard the sound of the horn, the alarm of battle. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — בְּסֹדָם, be.so.Damgenerated
The word סוֹד (sod) refers to a council or gathering, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God.
In this verse, Jacob is expressing a desire to avoid being part of their secretive and violent gatherings. The parsing indicates that it is a construct form, showing possession, thus meaning 'in their council.'
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 תָּבֹ֣א, it enter, governs the main clause, with two jussive verbs following it: תֵּחַ֣ד, it be united, and הָ֣רְגוּ, they slew. This structure indicates Jacob's strong wishes and observations about his sons' actions.
The sentence is structured to emphasize Jacob's rejection of their violent ways, with the verbs placed prominently to highlight his resolve.
Septuagint Backgroundgenerated
The Septuagint translates בְּסֹדָם as αὐτῶν, indicating a shift in focus from the council itself to the people involved. This choice may suggest a broader condemnation of their character rather than just the act of gathering.
This translation reflects a narrowing of the original Hebrew meaning, emphasizing the individuals rather than the nature of their assembly.
In plain words — the whole versegenerated
Genesis 49:6 shows Jacob expressing his desire to avoid the council and assembly of his sons Simeon and Levi, who are characterized by their violent actions. He highlights their anger and the harm they cause, wishing to remain separate from their ways.
Frequently Asked Questionsgenerated
Jacob refers to a secret gathering or assembly, indicating a close-knit group that engages in discussions, which he wishes to avoid due to their violent nature.
He associates their assembly with violence and anger, as they have killed men and harmed animals, reflecting a character he does not want to be part of.
The verbs express Jacob's strong wishes and observations about his sons' violent behavior, indicating a clear rejection of their ways.
All translations consistently convey Jacob's desire to avoid the violent council and assembly of his sons, maintaining the original meaning of the Hebrew text.
Reflection Questionsgenerated
- What are some ways I can avoid negative influences in my life, similar to Jacob's desire to avoid his sons' council?
- How can I ensure that my gatherings and assemblies promote peace rather than conflict?
- In what ways can I reflect on the character of those I associate with, as Jacob did with Simeon and Levi?
- What lessons can I learn from Jacob's rejection of violence that I can apply to my own life?
The early church on this verse — how the Fathers read it
The early church fathers reference this passage to discuss the character of Simeon and Levi, often highlighting the consequences of their violent actions.
Read the gospel and you will find it written down; the scribes were from the tribe of Simeon, and the high priests from that of Levi.Early Church Fathers on Genesis 49 →
Likewise, when he said to Simeon and Levi, “I will divide you in Jacob and scatter you in Israel,” he revealed that they were to be redeemed in the gathering together of the nations.Early Church Fathers on Genesis 49 →
As for the historical account, it seems that in this passage [Simeon and Levi] are reproached because, through deceit and fraud, they slaughtered Shechem, the son of Hamor,Early Church Fathers on Genesis 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Genesis 49:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO my soul, come not thou into their secret,.... Their cabinet counsels, combinations and conspiracies; this Jacob said, as abhorring the wicked counsel they had took of slaying the Shechemites; and
Read John Gill on Genesis 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
Read Robert Jamieson on Genesis 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTheir secret; or, counsel, or company, as the word is used, ; i.e. do not partake with them in their secret and wicked designs. Hereby he signifies to all posterity, that that bloody enterprise was undertaken without his consent or approbation, and that he could not think of it without detestation, nor let it pass without a severe censure. Or, O my soul, thou wast not in their secret, as the Chaldee, Syriae, and Arabic take it, by a common enallage of the future tense for the past. Mine honour; either, 1. Properly so called. So the sense is, Let not my honour or good name be bound up with theirs; they gloried in this wickedness, which I abominate, and which indeed is their shame. Or, 2.…
Read Matthew Poole on Genesis 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 49:6 O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.Ver. 6. O my soul, come not thou, &c.] Jacob here meaneth that neither should any, neither would he approve of their perfidy, saith an interpreter. And yet Thuanus writes that the Pope caused the massacre of Paris to be painted in his palace. Another of them highly extolled in his consistory the noble act of Clement the monk, that killed the king of France, comparing it with the work of creation, incarnation, &c. Friar Garnet, our chief gunpowder plotter, had his picture set among the rest of their…
Read John Trapp on Genesis 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Their secret.—The word sôd used here is literally the little carpet, or cushion, upon which an Oriental sits. Consequently, for two persons to sit upon the same carpet marks a high degree of friendship and familiarity. It would therefore be more exactly translated alliance, or intimacy.Unto their assembly, mine honour, be not thou united.—For assembly (Heb. congregation), see Genesis 28:3; Genesis 35:11. It means here their union, or confederacy. In the first clause Jacob bids his soul, his true self, not to enter their alliance; here, after the manner of the parallelism of Hebrew poetry, he intensifies the meaning. For by mine honour, he signifies all that gave him dignity and worth in…
Read Charles John Ellicott on Genesis 49 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Into their secret council, c.] Jacob here exculpates himself from all participation in the guilt of Simeon and Levi in the murder of the Shechemites. He most solemnly declares that he knew nothing of the confederacy by which it was executed, nor of the secret council in which it was plotted. If it should be said that the words תבא tabo and תחד techad should be translated in the future tense or in the imperative, as in our translation, I shall not contend though it is well known that the preterite is often used for the future in Hebrew, and vice versa. Taken thus, the words mark the strong detestation which this holy man's soul felt for the villany of his sons: "My soul shall not…
Read AdamClarke on Genesis 49 →
CambridgeThe Cambridge Bible for Schools and Colleges6. council] or, as R.V. marg., secret. The word means either a secret confederacy, or its secret purpose. The parallelism of the clauses rather favours the former rendering. The true spirit of Israel will have nothing to do with the savage policy hatched in the secret conclaves of these two tribes. my glory] The word “glory” is used to denote the “soul,” or the “spirit,” as man’s most glorious possession. Cf. Psalms 16:9, “my heart is glad and my glory rejoiceth”; Psalms 30:12; Psalms 57:8; Psalms 108:2. The LXX, reading the same Hebrew consonants with different vowels, translates “my liver” = “my affections,” and, instead of “united,” renders a slightly different text “contend,”…
Read Cambridge on Genesis 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Their secret council — Allusion to their private conspiracy to massacre the men of Shechem. Unite not — This uniting in secret assembly is to be punished by dividing and scattering them. Genesis 49:7.
Read Daniel Denison Whedon on Genesis 49 →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
May I never enter their council; may I never join their assembly. For they kill men in their anger, and hamstring oxen on a whim.
My soul, don’t come into their council. My glory, don’t be united to their assembly; for in their anger they killed men. In their self-will they hamstrung cattle.
May I never enter their council; may I never join their assembly. For they kill men in their anger, and hamstring oxen on a whim.
O my soul, do not come into their council, do not be united to their assembly, my heart, for in their anger they have killed men, and for pleasure they have hamstrung oxen.
Tyndale line
O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a man, and in their selfwill they digged down a wall.
O my soul, come not thou into their council; Unto their assembly, my glory, be not thou united; For in their anger they slew a man, And in their self-will they hocked an ox.
O my soul, come not thou into their council; Unto their assembly, my glory, be not thou united; For in their anger they slew a man, And in their selfwill they houghed an ox.
O my soul, come not thou into their secret; to their assembly, my honor, be not thou united: for in their anger they slew a man, and in their self-will they digged down a wall.
Into their secret let not my soule come: my glory, be not thou ioyned with their assembly: for in their wrath they slew a man, and in their selfe will they digged downe a wall.
Strictly literal
My soul, come not into their council; Mine honour, be not united with their assembly; For in their anger they slew men, And in their wantonness houghed oxen.
Into their secret, come not, O my soul! Unto their assembly be not united, O mine honour; For in their anger they slew a man, And in their self-will eradicated a prince.
Into their secret, do not come, O my soul! Do not be united to their assembly, O my glory; For in their anger they slew a man, || And in their self-will eradicated a prince.
Into their secret shall my soul not come; unto their assembly my spirit shall not be united; for in their anger they slew the man, and in their self-will they lamed the ox.
O my soul, do not come into their council; do not join in their meetings, for my heart has too much honor for that. For in their anger they killed men. It was for pleasure that they hamstrung oxen.
From the Latin
Let not my soul go into their counsel, nor my glory be in their assembly: because in their fury they slew a man, and in their selfwill they undermined a wall.
Simplified
I refuse to be part of their decisions; I refuse to participate in what they do. For they killed men in their anger; they crippled cattle just for fun.
Take no part in their secrets, O my soul; keep far away, O my heart, from their meetings; for in their wrath they put men to death, and for their pleasure even oxen were wounded.
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 aligns closely with the Septuagint, with 14 of the 15 words matched. The Samaritan Pentateuch differs in five words, indicating a variation in the terms used for council and pleasure, while the Dead Sea Scrolls show significant editorial restoration.
בְּסֹדָם֙ אַל־ תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־ תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־ שֽׁוֹר׃
14 of the 15 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.
בסודם אל תבוא נפשׁי ובקהלם אל יחר כבודי כי באפם הרגו אישׁ וברצונם עקרו שׁור
5 words differ from the Masoretic Text: סודם (confidential talk), תבוא (come), יחר (be hot), כבודי (weight), רצונם (pleasure)
[בסד׳ם] [אל] [תבא] [נפש׳י] [בקהל׳ם] [אל] [תחד] [כבד׳י] [כי] [באפ׳ם] [הרגו] [איש] [וברצנ׳ם] [עקרו] [שור]
nothing on the leather here — 15 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 Genesis 49:6
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.
סוֹד (sod) refers to a council or assembly, often implying intimacy and close deliberation among its members. It encompasses meanings such as secret counsel and familiar conversation, particularly in the context of discussions among friends or with God. The term is derived from a root meaning 'to consult' and highlights the importance of shared deliberation.
סוֹד n.[m.] council, counsel
base
H5475 סוֹד council, counsel
5475 cowd sode
from 3245; a session, i.e. company of persons (in close
deliberation); by implication, intimacy, consultation, a
secret:--assembly, consel, inward, secret (counsel).
see HEBREW for 03245
סוֹד (sod) — counsel.
1) council, counsel, assembly
1a) council (of familiar conversation)
1a1) divan, circle (of familiar friends)
1a2) assembly, company
1b) counsel
1b1) counsel (itself)
1b2) secret counsel
1b3) familiar converse, intimacy (with God)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Qal-Juss-3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
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/Sp1bs
קָהָל (qahal) refers to an assembly or congregation, often used in contexts like religious gatherings or groups formed for specific purposes, including war or counsel. It is derived from a root meaning to assemble. The term encompasses various forms of organized groups, including returning exiles.
קָהָל 123 n.m. assembly, convocation, congregation
base
H6951 קָהָל assembly, convocation, congregation
6951 qahal kaw-hawl'
from 6950; assemblage (usually concretely):--assembly,
company, congregation, multitude.
see HEBREW for 06950
קָהָל (qa.hal) — assembly.
1) assembly, company, congregation, convocation
1a) assembly
1a1) for evil counsel, war or invasion, religious purposes
1b) company (of returning exiles)
1c) congregation
1c1) as organised body
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
יָחַד (yachad) is a Hebrew verb meaning to be united or to join together. It has a range of uses, including both the Qal form, which indicates a state of being united, and the Piel form, which emphasizes the act of uniting. The term appears in contexts related to assembly and the unification of hearts.
[יָחַד] vb. be united
Qal in their assembly let my glory not be united
Pi. unite my heart
base
H3161 [יָחַד] be united
3161 yachad yaw-khad'
a primitive root; to be (or become) one:--join, unite.
יָחַד (ya.chad) — be joined.
1) to join, unite, be joined, be united
1a) (Qal) to be united
1b) (Piel) to unite
V-Qal-Juss-3fs — Verb · Qal · jussive third person feminine singularHVqj3fs
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1ms
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…
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3mp
הָרַג (harag) is a Hebrew verb meaning to kill or slay, often implying ruthless violence. It encompasses a range of meanings including murder, destruction, and being killed. The entries indicate its use in various contexts, such as wholesale slaughter in battle or divine judgment. The verb appears in different forms, including Qal, Niphal, and Pual, indicating various nuances of killing.
הָרַג vb. kill, slay
Qal
kill, slay, implying ruthless violence
hence of wholesale slaughter after battle
of God’s slaying in judgment
rarely of judicial killing by men (at God’s command)
of killing beasts
of killing by beasts
quite general
destroy, ruin
Niph.
shall priest and prophet be slain in the sanctuary?
pass. of Qal 1 b
Pu. be slain
base
H2026 הָרַג kill, slay
2026 harag haw-rag'
a primitive root; to smite with deadly intent:--destroy, out
of hand, kill, murder(-er), put to (death), make (slaughter),
slay(-er), X surely.
הָרַג (ha.rag) — to kill.
1) to kill, slay, murder, destroy, murderer, slayer, out of hand
1a) (Qal)
1a1) to kill, slay
1a2) to destroy, ruin
1b) (Niphal) to be killed
1c) (Pual) to be killed, be slain
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
רָצוֹן (ratsown) refers to concepts of goodwill, favor, acceptance, and will. It encompasses ideas of delight, desire, and pleasure, particularly in the context of personal relationships and sacrifices. The word is derived from a root meaning to delight, and it captures both voluntary will and the notion of being acceptable.
רָצוֹן n.[m.] goodwill, favour, acceptance, will
goodwill, favour
acceptance, of persons, offering sacrifice
will, desire, pleasure
base
H7522 רָצוֹן goodwill, favour, acceptance, will . goodwill, favour
. acceptance, of persons, offering sacrifice
. will, desire, pleasure
7522 ratsown raw-tsone'
or ratson {raw-tsone'}; from 7521; delight (especially as
shown):--(be) acceptable(-ance, -ed), delight, desire,
favour, (good) pleasure, (own, self, voluntary) will,
as...(what) would.
see HEBREW for 07521
רָצוֹן (ra.tson) — acceptance.
1) pleasure, delight, favour, goodwill, acceptance, will
1a) goodwill, favour
1b) acceptance
1c) will, desire, pleasure, self-will
Conj | Prep | N-ms | Suff — Conjunction · preposition · noun common masculine singular construct · suffixHC/R/Ncmsc/Sp3mp
עָקַר (aqar) is a Hebrew verb meaning to uproot or pluck up, particularly by the roots. It can also refer to hamstringing horses. The entries indicate its use in various forms, such as Qal and Niphal, with references to Ecclesiastes 3:2 and Zephaniah 2:4.
H6131a עָקַר vb. denom. pluck or root up H6131b עִקֵר vb. Pi. denom. hamstring horses
6131 `aqar aw-kar'
a primitive root; to pluck up (especially by the roots);
specifically, to hamstring; figuratively, to
exterminate:--dig down, hough, pluck up, root up.
עָקַר (a.qar) — to uproot.
1) to pluck up, root up
1a) (Qal) to pluck up, root up
1b) (Niphal) to be plucked up
Aramaic equivalent: a.qar (עֲקַר "be uprooted" H6132)
עִקֵּר (iq.qer) — to hamstring.
1) to cut, hamstring
1a) (Piel) to cut, hamstring
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
שׁוֹר (shor) refers to a head of cattle, specifically a bullock or ox, and is associated with agricultural and sacrificial contexts. It is derived from the root meaning to travel, indicating its role in farming and food. The term appears in various forms and usages, including in Aramaic.
שׁוֹר 78 n.m. a head of cattle, bullock, ox, etc.
base
H7794 שׁוֹר a head of cattle, bullock, ox, etc.
7794 showr shore
from 7788; a bullock (as a traveller):--bull(-ock), cow, ox,
wall (by mistake for 7791).
see HEBREW for 07788
see HEBREW for 07791
שׁוֹר (shor) — cattle.
1) ox, bull, a head of cattle
1a) for plowing, for food, as sacrifice
Aramaic equivalent: tor (תּוֹר "bullock" H8450)
N-ms — Noun common · masculine singular absoluteHNcmsa
at the beginning of many Hebrew words, signifies a spring or fountain.
A fountain compounded with many names of towns and places; as En- dor, En-gedi, En-eglaim, En-shemesh, that is, the fountain of Dor, etc.
