Jeremiah 51:45 — Word Study
WLCצְא֤וּ מִתּוֹכָהּ֙ עַמִּ֔י וּמַלְּט֖וּ אִ֣ישׁ אֶת־ נַפְשׁ֑וֹ מֵחֲר֖וֹן אַף־ יְהוָֽה׃
BSACome outyâtsâʼ [go forth, depart] of hertâvek My peopleʻam [nation, Amaw] Savemâlaṭ [escape, deliver] your livesnephesh [souls] each of youʼîysh [every man, individually] from the fiercechârôwn [burning, intense] angerʼaph [wrath] of the LORDYᵉhôvâh [Yehovah, the Lord God]
| Greek | English | Parsing |
|---|---|---|
| צְא֤וּ | come out | Verb, Qal, imperative second person masculine plural |
| מִתּוֹכָהּ֙ | from [the] midst of it | Preposition, noun common masculine singular construct, suffix |
| עַמִּ֔י | O people my | Noun common masculine singular construct, suffix |
| וּמַלְּט֖וּ | and save | Conjunction, verb piel imperative second person masculine plural |
| אִ֣ישׁ | everyone | Noun common, masculine singular absolute |
| אֶת־ | the object marker | Particle |
| נַפְשׁ֑וֹ | life his | Noun common feminine singular construct, suffix |
| מֵחֲר֖וֹן | from [the] burning of | Preposition, noun common masculine singular construct |
| אַף־ | [the] anger of | Noun common, masculine singular construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come out of her, My people! Save your lives, each of you, from the fierce anger of the LORD. |
| KJV | My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD. |
| ASV | My people, go ye out of the midst of her, and save yourselves every man from the fierce anger of Jehovah. |
| YLT | Go forth from its midst, O My people, And deliver ye, each his soul, Because of the fierceness of the anger of Jehovah, |
| WEB | “My people, go away from the middle of her, and each of you save yourselves from Yahweh’s fierce anger. |
| BBE | My people, go out from her, and let every man get away safe from the burning wrath of the Lord. |
Where they part company is over the rendering of אִ֣ישׁ — see How Translations Differ.
The sentence is structured around two main commands, emphasizing urgency and personal responsibility.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָצָא
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 51:45
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Call to Escape from Babylongenerated
Jeremiah 51:45 is a direct command from the LORD to His people, urging them to leave Babylon. This command is part of a larger context where God is pronouncing judgment on Babylon for its oppression and idolatry. The surrounding verses highlight the imminent destruction of Babylon and the need for the Israelites to separate themselves from its influences and impending doom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 51:6–9 | Flee from Babylon! Escape with your lives! Do not be destroyed in her punishment. For this is the time of the LORD’s vengeance; He will pay her what she deserves. |
| 2 | Jeremiah 50:8 | Flee from the midst of Babylon; depart from the land of the Chaldeans; be like the he-goats that lead the flock. |
| 3 | Isaiah 48:20 | Leave Babylon! Flee from the Chaldeans! Declare it with a shout of joy, proclaim it, let it go out to the ends of the earth, saying, “The LORD has redeemed His servant Jacob!” |
| 4 | Zechariah 2:7 | “Get up, O Zion! Escape, you who dwell with the Daughter of Babylon!” |
| 5 | Revelation 14:8–11 | Then a second angel followed, saying, “Fallen, fallen is Babylon the great, who has made all the nations drink the wine of the passion of her immorality.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — מַלְּט֖וּ, u.ma.le.Tugenerated
The verb מַלְּט֖וּ (malat) is a piel imperative form, meaning 'to escape' or 'to save.' It emphasizes the urgency of the action, calling for immediate response. The root conveys a sense of slipping away to safety, which is fitting in the context of divine judgment.
In this verse, the imperative form indicates a direct command from God, underscoring that each individual must take action to save themselves. The word implies not just physical escape but also spiritual deliverance from the consequences of sin.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of מַלְּט֖וּ, with the BSB using save, while the KJV and ASV opt for deliver.
Sentence Structuregenerated
The verse contains two main imperatives: צְא֤וּ (come out) and מַלְּט֖וּ (save). The first verb commands the people to leave, while the second emphasizes the need for personal salvation. The structure reflects a call to action, with a focus on individual response.
The phrase מִתּוֹכָהּ֙ (from [the] midst of it) serves as a prepositional phrase indicating the source from which the people are to escape, reinforcing the urgency of their situation.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for מַלְּט֖וּ, indicating a potential interpretive gap in how the urgency of the command was conveyed in Greek. This absence may suggest a different emphasis in the Greek translation.
However, the presence of other related terms in the LXX could imply a broader understanding of escape and deliverance, consistent with the Hebrew intent.
In plain words — the whole versegenerated
Jeremiah 51:45 calls God's people to leave Babylon and save their lives from His intense anger. This verse emphasizes the need for individual action to escape the coming judgment.
Frequently Asked Questionsgenerated
To 'come out' signifies a physical and spiritual separation from the corrupt practices and impending judgment of Babylon.
Each individual is responsible for their own response to God's call, emphasizing personal accountability in matters of faith and salvation.
It refers to God's righteous judgment against sin and disobedience, particularly in the context of Babylon's idolatry and oppression.
This verse encapsulates Jeremiah's message of warning and hope, urging the people to turn away from sin and return to God for deliverance.
Reflection Questionsgenerated
- What steps can I take to separate myself from influences that lead me away from God?
- In what ways do I see God's anger towards sin reflected in the world today?
- How can I encourage others to respond to God's call for deliverance?
- What does it mean for me personally to save my life in the context of my faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 51:45 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy people, go ye out of the midst of her,.... This is a call of the Jews to go out of Babylon, not before the taking of the city by Cyrus; but when he should issue out a proclamation, giving them
Read John Gill on Jeremiah 51 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD. My people, go ye, out of the midst of her - (note, Jeremiah 51:6).
Read Robert Jamieson on Jeremiah 51 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese words are an exhortation to the Jews to be willing, upon the first proclamation of liberty by Cyrus, to go out of Babylon, notwithstanding the pleasantness of the place, and that now their stakes had been pitched there many years, because of the ruin which should most certainly come on that place.
Read Matthew Poole on Jeremiah 51 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 51:45 My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.Ver. 45. My people, go ye out of the midst of her.] This is much pressed, and it was but need; for many of the Jews were as hardly drawn to depart thence as a dog, ab uncto corio, from a fat morsel.
Read John Trapp on Jeremiah 51 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(45) Go ye out of the midst of her . . .—The prophet repeats, with all the emphasis of iteration, the summons of Jer 50:8; Jeremiah 51:6. The “fierce anger of the Lord” is that which was directed primarily against Babylon, but which would also fall on those who chose to remain and become “partakers in her plagues.” (Compare Revelation 18:4.)
Read Charles John Ellicott on Jeremiah 51 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 45. My people, go ye out] A warning to all the Jews in Babylon to leave the city, and escape for their lives.
Read AdamClarke on Jeremiah 51 →CambridgeThe Cambridge Bible for Schools and Colleges45. go ye out] See Jeremiah 51:6, Jeremiah 50:8; Isaiah 52:11.
Read Cambridge on Jeremiah 51 →Albert Barnes1798–1870Barnes' Notes on the BibleThe fierce anger of the Lord - i. e., against Babylon. The people of God are to flee away that they may not be involved in the miseries of Babylon. See the Jeremiah 50:8 note.
Read Albert Barnes on Jeremiah 51 →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
Come out of her, My people! Save your lives, each of you, from the fierce anger of the LORD.
“My people, go away from the middle of her, and each of you save yourselves from Yahweh’s fierce anger.
Come out of her, My people! Save your lives, each of you, from the fierce anger of the LORD.
“Get out of Babylon, my people! Flee to save your lives from the fierce anger of the Lord!
Tyndale line
My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.
My people, go ye out of the midst of her, and save yourselves every man from the fierce anger of Jehovah.
My people, go ye out of the midst of her, and save yourselves every man from the fierce anger of the LORD.
My people, depart from the midst of her, and deliver ye every man his soul from the fierce anger of the LORD.
My people, go out of the middes of her, and deliuer yee euery man his soule from the fierce wrath of the Lord,
Strictly literal
Go ye out of the midst of her, my people, and deliver every man his soul from the fierce anger of Jehovah!
Go forth from its midst, O My people, And deliver ye, each his soul, Because of the fierceness of the anger of Jehovah,
Go forth from her midst, O My people, || And let each deliver his soul, || Because of the fierceness of the anger of YHWH,
Go ye out of the midst of her, my people, and save ye every man his life from the fierceness of the anger of the Lord.
Go out from her midst, my people. Let each of you save his own life from the fury of my wrath.
From the Latin
Go out of the midst of her, my people: that every man may save his life from the fierce wrath of the Lord.
Simplified
My people, come out of her! Each one of you, save yourselves from the Lord's furious anger.
My people, go out from her, and let every man get away safe from the burning wrath of the Lord.
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 show significant agreement in the wording of Jeremiah 51:45. However, the Septuagint's lack of a direct translation for some Hebrew terms indicates differences in interpretation and emphasis.
צְא֤וּ מִתּוֹכָהּ֙ עַמִּ֔י וּמַלְּט֖וּ אִ֣ישׁ אֶת־ נַפְשׁ֑וֹ מֵחֲר֖וֹן אַף־ יְהוָֽה׃
8 of the 10 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.
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 51:45
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.
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
V-Qal-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
תָּ֫וֶךְ (tavek) means 'midst' or 'middle,' indicating a central position or location. It can also imply being 'among' or 'between' things, particularly in contexts involving separation or division. The term appears in various forms, such as 'into' or 'through,' especially after verbs of motion.
תָּ֫וֶךְ 416 subst. midst
base
H8432 תָּ֫וֶךְ subst. midst
8432 tavek taw'-vek
from an unused root meaning to sever; a bisection, i.e. (by
implication) the centre:--among(-st), X between, half, X
(there- ,where-), in(-to), middle, mid(-night), midst (among),
X out (of), X through, X with(-in).
תָּ֫וֶךְ (ta.vekh) — midst.
1) midst, middle
1a) midst, middle
1b) into, through (after verbs of motion)
1c) among (of a number of persons)
1d) between (of things arranged by twos)
1e) from among (as to take or separate etc)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3fs
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
מָלַט (malat) is a Hebrew verb primarily meaning to escape or slip away. It encompasses various nuances such as delivering, saving, and even giving birth in specific contexts. The entries indicate that it can refer to both physical escape and the act of laying eggs. There is no significant disagreement among the lexicons regarding its meanings.
[מָלַט] vb. slip away (not in Qal)
Niph.
slip away
escape
pass. be delivered
Pi.
lay (eggs)
let escape
deliver
Hiph.
give birth to a male child
deliver
Hithp.
slip forth, escape (sparks of fire from jaws of crocodile)
escape
base
H4422 מָלַט slip away . . slip away
. escape
. pass. be delivered
. . lay (eggs)
. let escape
. deliver
. . give birth to a male child
. deliver
. . slip forth, escape (sparks of fire from jaws of crocodile)
. escape
4422 malat maw-lat'
a primitive root; properly, to be smooth, i.e. (by
implication) to escape (as if by slipperiness); causatively,
to release or rescue; specifically, to bring forth young, emit
sparks:--deliver (self), escape, lay, leap out, let alone,
let go, preserve, save, X speedily, X surely.
מָלַט (ma.lat) — to escape.
1) to slip away, escape, deliver, save, be delivered
1a)(Niphal)
1a1) to slip away
1a2) to escape
1a3) to be delivered
1b) (Piel)
1b1) to lay, let slip out (of eggs)
1b2) to let escape
1b3) to deliver, save (life)
1c) (Hiphil)
1c1) to give birth to
1c2) to deliver
1d) (Hithpael)
1d1) to slip forth, slip out, escape
1d2) to escape
Conj | V-Piel-Impv-2mp — Conjunction · verb piel imperative second person masculine pluralHC/Vpv2mp
sav: In the sense "except," the word came into English through the French (sauf) and is fairly common (38 times, in addition to "saving," the King James Version Ec 5:11; Am 9:8; Mt 5:32; Lu 4:27; Re 2:17). It represents no particular Hebrew or Greek terms but is employed wherever it seems useful. It is still in good (slightly archaic) use, and the Revised Version (British and American) has few modifications (De 15:4 the King James Version; Ps 18:31, etc.), but the English Revised Version has dropped "saving" in
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
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
חָרוֹן (charown) refers to a burning anger or fierce wrath, primarily associated with God's displeasure. It is derived from the root meaning 'to burn' and is consistently used to denote intense emotional states of anger. The term captures the severity of divine fury, emphasizing its potency in contexts of judgment.
חָרוֹן n.m. (burning of) anger
base
H2740 חָרוֹן (burning of) anger
2740 charown khaw-rone'
or (shortened) charon {khaw-rone'}; from 2734; a burning of
anger:--sore displeasure, fierce(-ness), fury, (fierce)
wrath(-ful).
see HEBREW for 02734
חָרוֹן (cha.ron) — burning anger.
1) anger, heat, burning (of anger)
1a) always used of God's anger
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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
DirObjM — Noun common · masculine singular constructHNcmsc
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…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt