Jeremiah 31:25 — Word Study
WLCכִּ֥י הִרְוֵ֖יתִי נֶ֣פֶשׁ עֲיֵפָ֑ה וְכָל־ נֶ֥פֶשׁ דָּאֲבָ֖ה מִלֵּֽאתִי׃
BSAforkîy I will refreshrâvâh■ [satisfy, quench] the wearyʻâyêph [faint, exhausted] soulnephesh and replenishmâlêʼ■ [fill, satisfy] allkôl who are weakdâʼab■ [sorrowful, languishing]
| Greek | English | Parsing |
|---|---|---|
| כִּ֥י | for | Particle |
| הִרְוֵ֖יתִי | I give water to | Verb, Hiphil, perfect first person common singular |
| נֶ֣פֶשׁ | [the] throat of | Noun common, feminine singular construct |
| עֲיֵפָ֑ה | [the] weary | Adj |
| וְכָל־ | and every | Conjunction, noun common masculine singular construct |
| נֶ֥פֶשׁ | person | Noun common, feminine singular absolute |
| דָּאֲבָ֖ה | [who] it has become faint | Verb, Qal, perfect third person feminine singular |
| מִלֵּֽאתִי׃ | I fill | Verb, Piel, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for I will refresh the weary soul and replenish all who are weak.” |
| KJV | For I have satiated the weary soul, and I have replenished every sorrowful soul. |
| ASV | For I have satiated the weary soul, and every sorrowful soul have I replenished. |
| YLT | For I have satiated the weary soul, And every grieved soul I have filled.' |
| WEB | For I have satiated the weary soul, and I have replenished every sorrowful soul.” |
| BBE | For I have given new strength to the tired soul and to every sorrowing soul in full measure. |
Translations agree here, rendering God's promise of refreshment and replenishment consistently.
The main clause introduces God's promise, followed by two related phrases that specify the recipients of His action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָוָה
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 — Jeremiah 31:25
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 — God's Promise of Restorationgenerated
Jeremiah 31:25 is part of a larger passage where God speaks of restoring His people, promising to refresh the weary and replenish the weak. This assurance comes after a declaration of hope for the future, emphasizing God's commitment to care for those who are struggling. The surrounding verses highlight God's intention to bring peace and prosperity to His people, reflecting His deep concern for their well-being.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 31:14 | I will fill the souls of the priests abundantly, and will fill My people with My goodness,” declares the LORD. |
| 2 | Psalm 107:9 | For He satisfies the thirsty and fills the hungry with good things. |
| 3 | Isaiah 32:2 | Each will be like a shelter from the wind, a refuge from the storm, like streams of water in a dry land, like the shadow of a great rock in an arid land. |
| 4 | Isaiah 50:4 | The Lord GOD has given Me the tongue of discipleship, to sustain the weary with a word. He awakens Me morning by morning; He awakens My ear to listen as a disciple. |
| 5 | Matthew 5:6 | Blessed are those who hunger and thirst for righteousness, for they will be filled. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — הִרְוֵ֖יתִי, hir.Vei.tigenerated
The verb הִרְוֵ֖יתִי (hir.Vei.ti) is in the Hiphil stem, indicating a causative action, meaning 'I give water to' or 'I quench.' It conveys the idea of satisfying a thirst, both physically and spiritually, suggesting a deep restoration.
This word emphasizes God's active role in refreshing the weary, indicating that He not only sees their struggles but takes action to alleviate them. The use of this verb here highlights the intimate relationship between God and His people, as He promises to meet their needs.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as refresh, which aligns with the KJV and ASV that use quench.
Sentence Structuregenerated
The main verb governing the verse is הִרְוֵ֖יתִי (I give water to), with two clauses following it: one describing the soul that is weary and the other describing those who are weak. The structure emphasizes God's action first, followed by the recipients of His promise.
The sentence flows from God's declaration of action to the specific groups He addresses, illustrating a direct relationship between His promise and the people's condition.
Septuagint Backgroundgenerated
The Septuagint translates הִרְוֵ֖יתִי as ἐμέθυσα, which means 'I made drunk.' This choice suggests a more intense satisfaction, indicating that God's provision is not just sufficient but overflowing.
This rendering shows a widening of the Hebrew meaning, emphasizing the abundance of God's refreshment for the weary, which may resonate more deeply with the Greek-speaking audience.
In plain words — the whole versegenerated
Jeremiah 31:25 expresses God's promise to refresh those who are weary and to fill those who are weak. This verse reassures us that God cares for our struggles and offers us His support and restoration.
Frequently Asked Questionsgenerated
To refresh the weary soul means to provide rest and satisfaction to those who are tired and struggling, both physically and spiritually.
God replenishes the weak by providing strength, support, and encouragement, helping them to overcome their difficulties.
God focuses on the weary and weak to demonstrate His compassion and care for those in need, showing that He is attentive to their struggles.
The promise signifies God's commitment to restore and care for His people, emphasizing His role as a source of strength and renewal.
Reflection Questionsgenerated
- In what areas of my life do I feel weary, and how can I seek God's refreshment?
- How can I be a source of encouragement to those who are weak or struggling around me?
- What does it mean for me to rely on God's promise of replenishment in times of difficulty?
- How can I better recognize and appreciate God's provision in my life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse to illustrate God's promise of satisfaction to the weary and hungry, emphasizing His care for His people.
Because I have made the weary soul drunk (or because I have made every thirsty soul drunk) and I have satisfied (or filled) every hungry soul: therefore I am awake and I have seen, and my sleep has been sweet to me.Early Church Fathers on Jeremiah 31 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 31:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor I have satiated the weary soul,.... As sinners are at first awakenings and convictions; when sin is made exceeding sinful and loathsome to them, and becomes an uneasiness, and they a burden to
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor I have satiated the weary soul, and I have replenished every sorrowful soul.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have here is of the same significancy with I will, as ordinarily in prophetical promises, which are the words of Him who calleth the things that are not as if they were, and would have his people look upon the things which he hath promised to do as certain as if they were already done. The words are only a promise to the same sense as before, that God would give his people abundance of ease and plenty, and wipe all tears from their eyes.
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:25 For I have satiated the weary soul, and I have replenished every sorrowful soul.Ver. 25. For I have satiated the weary soul.] Or, I will satiate, fill them with my fulness, so that they shall have enough for their own, and not emulate others. A good man shall be satisfied from himself, as knowing within himself that, whatever he hath here, little or much, he hath in heaven a better and more enduring substance.
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) I have satiated the weary soul . . .—Here again we note an instance of an anticipation of the thought, almost of the very language, of the Gospel, “The hungry and the thirsty” shall be “filled” (Matthew 5:6), the weary shall be refreshed (Matthew 11:28-29).
Read Charles John Ellicott on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges25. sorrowful] pining, virtually the same word as that rendered “sorrow” in Jeremiah 31:12, where see note.
Read Cambridge on Jeremiah 31 →Albert Barnes1798–1870Barnes' Notes on the BibleSorrowful - Or, languishing Jeremiah 31:12.
Read Albert Barnes on Jeremiah 31 →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 I will refresh the weary soul and replenish all who are weak.”
For I have satiated the weary soul, and I have replenished every sorrowful soul.”
for I will refresh the weary soul and replenish all who are weak.”
I will fully satisfy the needs of those who are weary and fully refresh the souls of those who are faint.
Tyndale line
For I have satiated the weary soul, and I have replenished every sorrowful soul.
For I have satiated the weary soul, and every sorrowful soul have I replenished.
For I have satiated the weary soul, and every sorrowful soul have I replenished.
For I have satiated the weary soul, and I have replenished every sorrowful soul.
For I haue saciate the wearie soule, and I haue replenished euery sorowfull soule.
Strictly literal
For I have satiated the weary soul, and every languishing soul have I replenished.
For I have satiated the weary soul, And every grieved soul I have filled.'
For I have satiated the weary soul, || And I have filled every grieved soul.”
(31:24) For I have satiated the weary soul, and every grieving soul have I gratified.
For I will cause those who are weary to drink, and I fill up those who are faint.”
From the Latin
For I have inebriated the weary soul: and I have filled every hungry soul.
Simplified
because I'm going to give rest to those who are tired and give strength to all those who are weak.”
For I have given new strength to the tired soul and to every sorrowing soul in full measure.
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 agree closely, with all eight words matched. The Dead Sea Scrolls contain one word on the leather and seven supplied by an editor, indicating some damage but no significant variation in meaning.
כִּ֥י הִרְוֵ֖יתִי נֶ֣פֶשׁ עֲיֵפָ֑ה וְכָל־ נֶ֥פֶשׁ דָּאֲבָ֖ה מִלֵּֽאתִי׃
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.
[כי] [הרויתי] [נפש] [עיפה] [וכל] נפש [דאבה] [מלאתי]
1 word on the leather — 7 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 Jeremiah 31:25
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…
רָוָה (ravah) is a Hebrew verb meaning to saturate or quench thirst, often applied to drinking one's fill. It includes various forms such as being intoxicated or abundantly watering something. The entries indicate that it can express both the act of satisfying thirst and the causative action of drenching or saturating.
[רָוָה] vb. be saturated, drink one's fill
Qal we will take our fill of love
Pi.
intens. be intoxicated, drunk
causat. drench, water abundantly
Hiph. saturate, water
Hoph. Impf.
base
H7301 רָוָה be saturated, drink one's fill .we will take our fill of love
. . intens. be intoxicated, drunk
. causat. drench, water abundantly
. saturate, water
. Impf.
7301 ravah raw-vaw'
a primitive root; to slake the thirst (occasionally of other
appetites):--bathe, make drunk, (take the) fill, satiate,
(abundantly) satisfy, soak, water (abundantly).
רָוָה (ra.vah) — to quench.
1) to be satiated or saturated, have or drink one's fill
1a) (Qal) to take one's fill
1b) (Piel)
1b1) to be drunk, be intoxicated
1b2) to drench, water abundantly, saturate
1c) (Hiphil) to saturate, water, cause to drink
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
wo'-ter (mayim; hudor):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, "From water we have made all things." In the story of the creation (Ge 1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch 11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as "light," "heavy," etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow.…
See CISTERN and WELLS.
In Isa 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isa 55:1 Joh 4:14 Re 22:1. Compare
→ Creation of Ps 148:4,5
→ Covered the whole earth Ge 1:9
→ Daily allowance of Eze 4:11
→ City waterworks 2Ki 20:20
→ Vision of, by Ezekiel Eze 47:1-5
→ Of separation Nu 19:2-22
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 — 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…
עָיֵף (ayeph) is an adjective meaning faint or weary. It is derived from the root word corresponding to H5888 and conveys a sense of exhaustion or languor. The entries consistently emphasize its meanings related to fatigue.
עָיֵף adj. faint, weary
base
H5889 עָיֵף faint, weary
5889 `ayeph aw-yafe'
from 5888; languid:--faint, thirsty, weary.
see HEBREW for 05888
עָיֵף (a.yeph) — faint.
faint, exhausted, weary
Adj — AdjHAafsa
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)
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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
HNcfsa — Noun common · feminine singular absoluteHNcfsa
דָּאֵב (da'ab) is a primitive root meaning to pine or mourn, indicating a state of sorrow or faintness. It covers the idea of languishing or becoming faint, as noted in various lexicons. The entries consistently emphasize its emotional and physical connotations without significant disagreement.
[דָּאֵב] vb. become faint, languish
base
H1669 דָּאֵב, דָּאַב
1669 da'ab daw-ab'
a primitive root; to pine:--mourn, sorrow(-ful).
דָּאֵב (da.av) — to languish.
(Qal) to become faint, languish
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
fant (`ayeph, `uph, ya`aph, `alaph, aTaph, dawway, yaghea`, macac, rakhakh, paghar, kahah; ekluo, ekkakeo, kamno): The Hebrew vocabulary for the depressing physical conditions and mental emotions which are rendered in the King James Version by the English words "faint," "fainthess," and other compounds of that stem, is, as will be seen above, wide and varied in derivation. The 11 Hebrew and 3 Greek words and their derivatives are used in 62 passages in the King James Version to express these conditions.
`Ayeph is used to express the exhaustion from fatigue and hunger in the case of Esau (Ge 25:29,30). This and its variants come from a root which primarily means "to cover or conceal," therefore "to be dark or obscure," and so, figuratively, "to be faint or depressed." Israel's helpless state when harassed by Amalek (
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-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs