Proverbs 20:2 — Word Study
WLCנַ֣הַם כַּ֭כְּפִיר אֵ֣ימַת מֶ֑לֶךְ מִ֝תְעַבְּר֗וֹ חוֹטֵ֥א נַפְשֽׁוֹ׃
BSAThe terrorʼêymâh [fear, dread] of a kingmelek [royal person, ruler] is like the roarnaham [loud, fierce cry] of a lionkᵉphîyr [young lion, fierce animal] whoever provokes [him]ʻâbar [angers, offends] forfeitschâṭâʼ [gives up, loses] his own lifenephesh [soul, living being]
| Greek | English | Parsing |
|---|---|---|
| נַ֣הַם | [is] a roaring | Noun common, masculine singular absolute |
| כַּ֭כְּפִיר | like young lion | Preposition, noun common masculine singular absolute |
| אֵ֣ימַת | [the] terror of | Noun common, feminine singular construct |
| מֶ֑לֶךְ | a king | Noun common, masculine singular absolute |
| מִ֝תְעַבְּר֗וֹ | [one who] infuriates him | Verb hithpael participle (active) masculine singular common, suffix |
| חוֹטֵ֥א | [is] missing | Verb, Qal, participle (active) masculine singular |
| נַפְשֽׁוֹ׃ | life his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The terror of a king is like the roar of a lion; whoever provokes him forfeits his own life. |
| KJV | The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul. |
| ASV | The terror of a king is as the roaring of a lion: He that provoketh him to anger sinneth against his own life. |
| YLT | The fear of a king [is] a growl as of a young lion, He who is causing him to be wroth is wronging his soul. |
| WEB | The terror of a king is like the roaring of a lion. He who provokes him to anger forfeits his own life. |
| BBE | The wrath of a king is like the loud cry of a lion: he who makes him angry does wrong against himself. |
The translations agree in their rendering of the metaphor comparing a king's fear to a lion's roar.
The structure consists of a main clause followed by a comparison and a participial phrase, emphasizing the relationship between fear and consequence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָטָא
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 — Proverbs 20:2
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 — Wisdom on Authoritygenerated
Proverbs 20:2 presents a vivid metaphor about the fear a king inspires, likening it to the fierce roar of a lion. This comparison highlights the potential danger of angering those in power, suggesting that such provocation can lead to severe repercussions for the individual. The surrounding verses discuss themes of wisdom and folly in relation to authority, reinforcing the importance of respect and caution in dealings with powerful figures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 16:14–15 | The wrath of a king is a messenger of death, but a wise man will pacify it. |
| 2 | Proverbs 19:12 | A king’s rage is like the roar of a lion, but his favor is like dew on the grass. |
| 3 | Ecclesiastes 10:4 | If the ruler’s temper flares against you, do not abandon your post, for calmness lays great offenses to rest. |
| 4 | Hosea 11:10 | They will walk after the LORD; He will roar like a lion. When He roars, His children will come trembling from the west. |
| 5 | Amos 3:8 | The lion has roared— who will not fear? The Lord GOD has spoken— who will not prophesy? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — נַ֣הַם, Na.hamgenerated
The noun נַ֣הַם (Na.ham) refers to the roaring sound associated with a lion, symbolizing intense power and authority. It is a common masculine noun that appears twice in the Hebrew Bible, often evoking the fierce nature of a king's wrath.
This word captures the essence of fear and respect that a king commands, emphasizing the seriousness of provoking such authority. The lexicons highlight its connection to expressions of anger, making it a fitting description of both a lion's roar and a king's anger.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that the verse describes the fear of a king as akin to the roar of a lion.
Sentence Structuregenerated
The main clause centers around the finite verb נַ֣הַם (is roaring), which governs the comparison to the lion's roar. This structure places emphasis on the king's terror as a powerful force.
The sentence includes a prepositional phrase that establishes the subject, followed by a participial phrase that describes the action of provoking the king. The arrangement highlights the relationships between fear, authority, and consequence.
Septuagint Backgroundgenerated
The Septuagint translates אֵימַת as ἀπειλὴ (threat), which suggests a focus on the intimidating nature of a king's power. This choice emphasizes the fear aspect while aligning with the original metaphor of the lion's roar.
The translation reflects a broader understanding of the king's authority and the potential dangers of provoking him, aligning with the overall message of the proverb.
In plain words — the whole versegenerated
Proverbs 20:2 compares the fear a king inspires to the roar of a lion, warning that anyone who provokes him risks losing their life. This highlights the importance of respecting authority and the potential consequences of angering those in power.
Frequently Asked Questionsgenerated
It means that a king's power can instill great fear, similar to how a lion's roar can be intimidating.
Provoking a king can lead to severe consequences, including punishment or death, highlighting the seriousness of respecting authority.
It teaches that wisdom involves recognizing the power of authority figures and acting with caution to avoid conflict.
Leaders have the ability to inspire fear and respect, and it is important for their subjects to understand the implications of their actions.
Reflection Questionsgenerated
- How can I show respect for authority in my own life?
- What are some examples of situations where provoking authority led to negative consequences?
- In what ways can understanding the power dynamics in relationships help us navigate conflicts?
- How does this proverb challenge my view of leadership and authority?
The early church on this verse — how the Fathers read it
Early commentary on this verse highlights its implications for understanding authority and sin, as noted by Origen of Alexandria.
In this place it openly speaks of Christ as the king, for the one who irritates Christ with [his] sin, sins against his own soul.Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe fear of a king [is] as the roaring of a lion,.... The wrath and displeasure of a king, which causes fear; see Proverbs 19:12; kings should be terrors to evil works and workers, though not to good ones, Romans 13:3.
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe fear of a king, passively taken, the terror which the wrath of a king causeth, by comparing this with . Sinneth against his own soul; exposeth himself to manifest danger of death.
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:2 The fear of a king [is] as the roaring of a lion: [whoso] provoketh him to anger sinneth [against] his own soul.Ver. 2. The fear of a king is as the roaring of a lion.] See Proverbs 16:14; Proverbs 19:12.
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The fear of a king is as the roaring of a lion, i.e., the dread which he casts upon others when he is becoming angry is a warning of approaching. danger. Sinneth against his own soul—i.e., against his own life.
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The fear of a king] Almost the same with Proverbs 19:12, which see.
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges2. is as] The terror inspired by a king is like that caused by the roaring of a lion in act to spring upon its prey. See 1 Peter 5:8. soul] i.e. life, as R.V. with “Heb. soul,” in the marg. Comp. Habakkuk 2:10.
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleSinneth against his own soul - i. e., Against his own life (compare Habakkuk 2:10).
Read Albert Barnes on Proverbs 20 →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
The terror of a king is like the roar of a lion; whoever provokes him forfeits his own life.
The terror of a king is like the roaring of a lion. He who provokes him to anger forfeits his own life.
The terror of a king is like the roar of a lion; whoever provokes him forfeits his own life.
The king’s terrifying anger is like the roar of a lion; whoever provokes him sins against himself.
Tyndale line
The fear of a king is as the roaring of a lion: whoso provoketh him to anger sinneth against his own soul.
The terror of a king is as the roaring of a lion: He that provoketh him to anger sinneth against his own life.
The terror of a king is as the roaring of a lion: he that provoketh him to anger sinneth against his own life.
The fear of a king is as the roaring of a lion: whoever provoketh him to anger sinneth against his own soul.
The feare of the King is like the roaring of a lyon: hee that prouoketh him vnto anger, sinneth against his owne soule.
Strictly literal
The terror of a king is as the roaring of a lion: he that provoketh him to anger sinneth against his own soul.
The fear of a king [is] a growl as of a young lion, He who is causing him to be wroth is wronging his soul.
The fear of a king [is] a growl as of a young lion, || He who is causing him to be angry is wronging his soul.
Like the roaring of a young lion is the dread of a king: whoso provoketh him to anger sinneth against his own soul.
The fear of a king is like the fear of a young lion that is roaring; the one who makes him angry forfeits his life.
From the Latin
As the roaring of a lion, so also is the dread of a king: he that provoketh him, sinneth against his own soul.
Simplified
When a king gets terribly angry, he sounds like a roaring lion; anyone who makes him furious is liable to be killed.
The wrath of a king is like the loud cry of a lion: he who makes him angry does wrong against himself.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording. Five of the seven words match, indicating a consistent understanding of the verse across these traditions.
נַ֣הַם כַּ֭כְּפִיר אֵ֣ימַת מֶ֑לֶךְ מִ֝תְעַבְּר֗וֹ חוֹטֵ֥א נַפְשֽׁוֹ׃
5 of the 7 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 Proverbs 20:2
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.
נַ֫הַם (naham) refers to a growling or roaring sound, particularly associated with a lion or metaphorically with a king's wrath. It is derived from a related term and is noted for its use in describing fierce sounds or expressions of anger.
נַ֫הַם n.[m.] growling of lion;—fig. of king’s wrath
base
H5099 נַ֫הַם
5099 naham nah'-ham
from 5098; a snarl:--roaring.
see HEBREW for 05098
נַ֫הַם (na.ham) — roaring.
1) growling, roaring
1a) of lion
1b) of king's wrath (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word כְּפִיר (*kefir*) primarily means 'young lion,' while its plural form כְּפִירִים (*kefirim*) likely refers to 'villages.' The word is built from the root associated with 'covering,' suggesting a connection to both young lions and enclosed spaces. It appears in Nehemiah 6:2.
כְּפִיר n.m. young lion
base
כְּפִירִים Ne 6:2, prob. = foregoing [כְּפִירָה] (𝔊 al. n. appell. = villages).
done
H3715a כְּפִיר young lion H3715b כְּפִירִים prob. = כְּפִירָה
3715 kphiyr kef-eer'
from 3722; a village (as covered in by walls); also a young
lion (perhaps as covered with a mane):--(young) lion, village.
Compare 3723.
see HEBREW for 03722
see HEBREW for 03723
כְּפִיר (ke.phir) — lion.
young lion
כְּפִירִים (ke.phi.rim) — Hakkephirim.
village
Another name of o.no (אוֹנוֹ "Ono" H0207)
כְּפִירִים (ke.phi.rim) — villages.
village
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
li'-un:
(1) Occurring most often in the Old Testament is 'aryeh, plural 'ardyoth. Another form, 'ari, plural 'arayim, is found less often.
1. Names:
Compare 'ari'el, "Ariel" (Ezr 8:16; Isa 29:1,2,7); char'el, "upper altar," and 'ari'el, "altar hearth" (Eze 43:15); 'aryeh, "Arieh" (2Ki 15:25); 'ar'eli, "Areli" and "Arelites" (Ge 46:16; Nu 26:17).
"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice." At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men.…
The well-known and noble king of beasts, frequently spoken of in Scripture. He often exceeds eight feet in length and four feet in height; and his majestic and dauntless aspect, his prodigious strength and agility, and his peculiar roar, make him the terror of the forests. Lions were common in Palestine, (See JORDAN,) and the Hebrews had seven different names for them, to distinguish the different ages, etc. Five of these occur together in Job 4:10,11. See also Na 2:11,12. The psalmist alludes to the stealthy creeping of the lion till he can spring upon his prey, when he says of the crafty wicked man, "He lieth in wait secretly as a lion in his den; .... he croucheth, and humbleth himself, that the poor may fall by his strong ones." The Bible reader will remember the exploits of…
The Hebrew word אֵימָה (*'eymah*) means terror or dread. It is derived from a root related to fear and can also refer to an idol in a figurative sense. The entries consistently emphasize its meanings of fright and horror.
אֵימָה 17 n.f. terror, dread
base
H367 אֵימָה terror, dread
367 'eymah ay-maw'
or (shortened) remah {ay-maw'}; from the same as 366; fright;
concrete, an idol (as a bugbear):--dread, fear, horror, idol,
terrible, terror.
see HEBREW for 0366
אֵימָה (e.mah) — terror.
terror, dread
N-fs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word עָבַר (abar) is a versatile verb meaning to pass over, through, or by, and it encompasses a range of actions including crossing, traversing, and alienating. It can also imply causing something to pass or be transferred, as well as emotional states like anger in its Hithpael form. The entries highlight its use in various contexts, though they do not provide specific verse references.
עָבַר 648 vb. pass over, through, by, pass on
Qal
pass over
Pass beyond
Pass through, traverse
pass along by
pass by
sweep by, of scourge
be past, over, of time
pass along (from hand to hand)
Pass on, go on
Pass away
Niph. Impf. a stream which cannot be forded
Pi.
his bull impregnateth
cause one to cross river
cause something to pass over
make over to
devote children to (לְ) heathen god
pass along (from hand to hand)
cause to pass through
let pass through
cause to pass by
let pass by
cause arrow to pass beyond
cause to pass under rod, for counting
cause to pass away, take away
Hiph.
cause to pass over, bring over
he made to pass across with chains of gold
base
[עָבַר] vb. denom. Hithp. be arrogant, infuriate oneself
base
H5674a עָבַר pass over, through, by, pass on .. pass over
. Pass beyond
. Pass through, traverse
. . pass along by
. pass by
. sweep by, of scourge
. be past, over, of time
. pass along (from hand to hand)
. Pass on, go on
. Pass away
. Impf. a stream which cannot be forded
. . his bull impregnateth . cause one to cross river
. cause something to pass over
. make over to
. devote children to (לְ) heathen god
. pass along (from hand to hand)
. . cause to pass through
. let pass through
. . cause to pass by
. let pass by
. cause arrow to pass beyond
. cause to pass under rod, for counting
. cause to pass away, take away
. . cause to pass over, bring over
. he made to pass across with chains of gold
H5674b עָבַר vb. denom. Hithp. be arrogant, infuriate oneself
5674 `abar aw-bar'
a primitive root; to cross over; used very widely of any
transition (literal or figurative; transitive, intransitive,
intensive, causative); specifically, to cover (in
copulation):--alienate, alter, X at all, beyond, bring (over,
through), carry over, (over-)come (on, over), conduct (over),
convey over, current, deliver, do away, enter, escape, fail,
gender, get over, (make) go (away, beyond, by, forth, his way,
in, on, over, through), have away (more), lay, meddle,
overrun, make partition, (cause to, give, make to, over)
pass(-age, along, away, beyond, by, -enger, on, out, over,
through), (cause to, make) + proclaim(-amation), perish,
provoke to anger, put away, rage, + raiser of taxes, remove,
send over, set apart, + shave, cause to (make) sound, X
speedily, X sweet smelling, take (away), (make to)
transgress(-or), translate, turn away, (way-)faring man, be
wrath.
עָבַר (a.var) — to pass.
1) to pass over or by or through, alienate, bring, carry, do away, take, take away, transgress
1a) (Qal)
1a1) to pass over, cross, cross over, pass over, march over, overflow, go over
1a2) to pass beyond
1a3) to pass through, traverse
1a3a) passers-through (participle)
1a3b) to pass through (the parts of victim in covenant)
1a4) to pass along, pass by, overtake and pass, sweep by
1a4a) passer-by (participle)
1a4b) to be past, be over
1a5) to pass on, go on, pass on before, go in advance of, pass along, travel, advance
1a6) to pass away
1a6a) to emigrate, leave (one's territory)
1a6b) to vanish
1a6c) to perish, cease to exist
1a6d) to become invalid, become obsolete (of law, decree)
1a6e) to be alienated, pass into other hands
1b) (Niphal) to be crossed
1c) (Piel) to impregnate, cause to cross
1d) (Hiphil)
V-Hithpael | Suff — Verb hithpael participle (active) masculine singular common · suffixHVtrmsc/Sp3ms
חָטָא (chata') means to miss a goal or way, and is commonly translated as 'to sin.' It encompasses a range of meanings including incurring guilt, making a sin offering, and purifying from uncleanness. The word can also imply leading others to sin or causing oneself to lose one's way. It appears in various forms, such as Qal, Piel, Hiphil, and Hithpael, indicating different nuances of the concept of sin.
חָטָא 238 vb. miss (a goal or way), go wrong, sin
Qal
miss
sin, miss the goal or path of right and duty
incur guilt, penalty by sin, forfeit
Pi.
bear loss
make a sin offering
purify from sin
purify from uncleanness
Hiph.
miss the mark
induce or cause to sin
bring into guilt, condemnation, punishment
Hithp.
miss oneself, lose oneself, fig. for be bewildered, beside oneself
purify oneself from uncleanness
base
H2398 חָטָא miss (a goal or way), go wrong, sin .. miss
. sin, miss the goal or path of right and duty
. incur guilt, penalty by sin, forfeit
. . bear loss
. make a sin offering
. purify from sin
. purify from uncleanness
. . miss the mark
. induce or cause to sin
. bring into guilt, condemnation, punishment
. . miss oneself, lose oneself, fig. for be bewildered, beside oneself
. purify oneself from uncleanness
2398 chata' khaw-taw'
a primitive root; properly, to miss; hence (figuratively and
generally) to sin; by inference, to forfeit, lack, expiate,
repent, (causatively) lead astray, condemn:--bear the blame,
cleanse, commit (sin), by fault, harm he hath done, loss,
miss, (make) offend(-er), offer for sin, purge, purify (self),
make reconciliation, (cause, make) sin(-ful, -ness), trespass.
חָטָא (cha.ta) — to sin.
1) to sin, miss, miss the way, go wrong, incur guilt, forfeit, purify from uncleanness
1a) (Qal)
1a1) to miss
1a2) to sin, miss the goal or path of right and duty
1a3) to incur guilt, incur penalty by sin, forfeit
1b) (Piel)
1b1) to bear loss
1b2) to make a sin-offering
1b3) to purify from sin
1b4) to purify from uncleanness
1c) (Hiphil)
1c1) to miss the mark
1c2) to induce to sin, cause to sin
1c3) to bring into guilt or condemnation or punishment
1d) (Hithpael)
1d1) to miss oneself, lose oneself, wander from the way
1d2) to purify oneself from uncleanness
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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