Proverbs 22:23 — Word Study
WLCכִּֽי־ יְ֭הוָה יָרִ֣יב רִיבָ֑ם וְקָבַ֖ע אֶת־ קֹבְעֵיהֶ֣ם נָֽפֶשׁ׃
BSAforkîy [because of their cry, since He is their Defender] ◂the LORDYᵉhôvâh [Yehovah, The covenant Name of God] will take uprîyb▸ [plead, contend for] their caserîyb [strife, dispute, quarrel] and will plunderqâbaʻ [spoil, despoil of life, afflict] those who rob themqâbaʻ [namely, the ones who, defraud, take by force, the oppressed, the poor]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| יְ֭הוָה | Yahweh | Noun proper |
| יָרִ֣יב | he will conduct | Verb, Qal, imperfect third person masculine singular |
| רִיבָ֑ם | case their | Noun common masculine singular construct, suffix |
| וְקָבַ֖ע | and he will rob | Verb, Qal, sequential perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| קֹבְעֵיהֶ֣ם | [those who] rob them | Verb qal participle (active) masculine plural common, suffix |
| נָֽפֶשׁ׃ | life | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | for the LORD will take up their case and will plunder those who rob them. |
| KJV | For the LORD will plead their cause, and spoil the soul of those that spoiled them. |
| ASV | For Jehovah will plead their cause, And despoil of life those that despoil them. |
| YLT | For Jehovah pleadeth their cause, And hath spoiled the soul of their spoilers. |
| WEB | for Yahweh will plead their case, and plunder the life of those who plunder them. |
| BBE | For the Lord will give support to their cause, and take the life of those who take their goods. |
Translations agree that the LORD will take up the case of the oppressed and punish their robbers.
The main clause is clear, with a conjunction introducing the reason for God's action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbרִיב
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 22:23
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 — Admonitions on Justicegenerated
Proverbs 22:23 is a part of a broader ethical teaching that emphasizes the importance of justice, particularly for the poor and oppressed. The surrounding verses warn against exploiting the vulnerable and highlight God's role as their defender. This passage encourages righteous behavior and assures that God sees and will act on behalf of those who suffer injustice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:11 | for their Redeemer is strong; He will take up their case against you. |
| 2 | 1 Samuel 24:12–15 | May the LORD judge between you and me, and may the LORD take vengeance on you, but my hand will never be against you. |
| 3 | 1 Samuel 25:39 | On hearing that Nabal was dead, David said, “Blessed be the LORD, who has upheld my cause against the reproach of Nabal and has restrained His servant from evil. For the LORD has brought the wickedness of Nabal down upon his own head.” Then David sent word to Abigail, asking for her in marriage. |
| 4 | Psalm 12:5 | “For the cause of the oppressed and for the groaning of the needy, I will now arise,” says the LORD. “I will bring safety to him who yearns.” |
| 5 | Psalm 35:1–10 | Contend with my opponents, O LORD; fight against those who fight against me. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — יָרִ֣יב, ya.Rivgenerated
The verb יָרִ֣יב (ya.Riv) is a third person masculine singular imperfect form of the root רִיב (riyb), meaning 'to contend' or 'to argue.' It conveys the idea of God actively engaging in a dispute or legal case on behalf of the oppressed, ensuring their rights are upheld.
This word encapsulates the notion of divine justice, where God is portrayed not only as a passive observer but as an active participant in the affairs of humanity, particularly in defending those who are wronged.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'the LORD will take up their case and will plunder those who rob them.' This is consistent across several translations, including the KJV and ASV, which also emphasize God's role in defending the oppressed.
Sentence Structuregenerated
The main verb יָרִ֣יב (ya.Riv) governs the structure, indicating that the LORD will contend for the oppressed. The sentence is straightforward, with a clear subject-verb-object arrangement, emphasizing God's active role.
The phrase רִיבָ֑ם (ri.Vam), meaning 'their case,' serves as the object of the verb, while the subsequent phrase וְקָבַ֖ע (ve.ka.Va') introduces a sequential action, indicating what God will do to those who rob the oppressed.
Septuagint Backgroundgenerated
The Septuagint translates יָרִ֣יב as κρινεῖ (krinei), meaning 'he will judge.' This choice emphasizes God's role as a judge rather than simply a defender, suggesting a broader scope of divine authority over justice.
The translation indicates a legal context where God not only defends but also adjudicates, reinforcing the seriousness of the oppression faced by the vulnerable.
In plain words — the whole versegenerated
Proverbs 22:23 tells us that the LORD will defend the cases of the poor and oppressed, ensuring justice against those who rob and exploit them. This verse highlights God's commitment to justice and His active role in protecting the vulnerable.
Frequently Asked Questionsgenerated
It means that God will advocate for the oppressed, ensuring their rights are defended and justice is served.
This phrase refers to oppressors or unjust individuals who exploit the poor and vulnerable for their own gain.
This verse emphasizes the importance of justice and ethical conduct, aligning with Proverbs' broader themes of wisdom and righteousness.
It assures them that they are not alone in their struggles; God sees their plight and will act on their behalf.
Reflection Questionsgenerated
- How can I ensure that I am not contributing to injustice against the vulnerable in my community?
- In what ways can I actively support those who are oppressed or marginalized?
- What does it mean for me to trust in God's justice when I see injustice around me?
- How can I be a voice for the voiceless, following the example set in this verse?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 22:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the Lord will plead their cause,.... If counsellors at the bar will not, he will; if judges on the bench will not do them justice, he will; he will judge the poor of the people; he will plead
Read John Gill on Proverbs 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the LORD will plead their cause, and spoil the soul of those that spoiled them. For the Lord will plead their cause (Jeremiah 50:34), and spoil the soul of those that spoiled them. Retribution in kind.
Read Robert Jamieson on Proverbs 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWill plead their cause; which he hath in a peculiar manner undertaken to do. Spoil the soul; take away not only their goods, but their lives too; so fully will he recompense their wickedness to them.
Read Matthew Poole on Proverbs 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 22:23 For the LORD will plead their cause, and spoil the soul of those that spoiled them.Ver. 23. For the Lord will plead their cause.] Without fee, for those that come to him forma pauperis, and without fear of their oppressors, against whom he will plead with pestilence and with blood, as he did against the house of Saul for the poor Gibeonites, and against Ahab for Naboth. And spoil the soul (or life) of those that spoiled them.] A poor man’ s livelihood is his life. He is in his house as a snail in his shell; crush that, and you kill him quite. God therefore, who loves par pari referre, to pay oppressors home in their own coin, will have life for life, if they may escape so…
Read John Trapp on Proverbs 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. For the Lord will plead their cause] Wo therefore to them that oppress them, for they will have God, not the poor, to deal with.
Read AdamClarke on Proverbs 22 →CambridgeThe Cambridge Bible for Schools and Colleges23. soul] Rather, life. And despoil of life those that despoil them, R.V.
Read Cambridge on Proverbs 22 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22, 23. Neither oppress… in the gate — The “gate” was the place of public resort, where courts were held, and causes tried and decided.
Read Daniel Denison Whedon on Proverbs 22 →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 the LORD will take up their case and will plunder those who rob them.
for Yahweh will plead their case, and plunder the life of those who plunder them.
for the LORD will take up their case and will plunder those who rob them.
for the Lord will plead their case and will rob those who are robbing them.
Tyndale line
For the LORD will plead their cause, and spoil the soul of those that spoiled them.
For Jehovah will plead their cause, And despoil of life those that despoil them.
For the LORD will plead their cause, and despoil of life those that despoil them.
For the LORD will plead their cause, and spoil the soul of those that spoiled them.
For the Lord will defende their cause, and spoyle the soule of those that spoyle them.
Strictly literal
for Jehovah will plead their cause, and despoil the soul of those that despoil them.
For Jehovah pleadeth their cause, And hath spoiled the soul of their spoilers.
For YHWH pleads their cause, || And has spoiled the soul of their spoilers.
For the Lord will plead their cause, and despoil the life of those that despoil them.
for Yahweh will plead their case, and he will rob of life those who robbed them.
From the Latin
Because the Lord will judge his cause, and will afflict them that have afflicted his soul.
Simplified
for the Lord will plead their case, and he will take back whatever was stolen from them.
For the Lord will give support to their cause, and take the life of those who take their goods.
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 reads כִּֽי־ יְ֭הוָה יָרִ֣יב רִיבָ֑ם וְקָבַ֖ע אֶת־ קֹבְעֵיהֶ֣ם נָֽפֶשׁ׃, while the Septuagint matches 5 of the 8 words but presents them in a different order. The core message remains consistent across both texts, affirming God's protective role.
כִּֽי־ יְ֭הוָה יָרִ֣יב רִיבָ֑ם וְקָבַ֖ע אֶת־ קֹבְעֵיהֶ֣ם נָֽפֶשׁ׃
5 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.
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 22:23
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…
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
רִיב (riyb) means to strive or contend, often in a figurative sense of grappling or wrangling. It can refer to physical struggle, verbal disputes, legal cases, or complaints. The entries indicate that it encompasses a range of meanings from quarreling to defending one's position. There is no significant disagreement among the lexicons.
רִיב vb. strive, contend
Qal strive
Hiph. (those) displaying contention against him
base
H7378 רִיב strive, contend
7378 riyb reeb
or ruwb {roob}; a primitive root; properly, to toss, i.e.
grapple; mostly figuratively, to wrangle, i.e. hold a
controversy; (by implication) to defend:--adversary, chide,
complain, contend, debate, X ever, X lay wait, plead, rebuke,
strive, X thoroughly.
רִיב (riv) — to contend.
1) to strive, contend
1a) (Qal)
1a1) to strive
1a1a) physically
1a1b) with words
1a2) to conduct a case or suit (legal), sue
1a3) to make complaint
1a4) to quarrel
1b) (Hiphil) to contend against
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
kon'-dukt.
See ETHICS.
רִיב (riyb) refers to strife or dispute, encompassing personal or legal contests. It can denote adversarial situations, chiding, or legal cases. The entries consistently highlight its meanings related to conflict, such as quarrels and controversies, without significant disagreement among the lexicons.
רִיב 62 n.m. strife, dispute
base
H7379 רִיב strife, dispute
7379 riyb reeb
or rib {reeb}; from 7378; a contest (personal or legal):--+
adversary, cause, chiding, contend(-tion), controversy,
multitude (from the margin), pleading, strife, strive(-ing),
suit.
see HEBREW for 07378
רִיב (riv) — strife.
1) strife, controversy, dispute
1a) strife, quarrel
1b) dispute, controversy, case at law
N-cs | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
קָבַע (qaba`) is a Hebrew verb that primarily means to rob or spoil. The exact meaning is uncertain, but it is described as a primitive root related to covering or defrauding. The entries suggest a limited range of usage, focusing on the act of taking from someone else.
קָבַע vb. dub., perhaps rob
base
H6906 קָבַע dub., perhaps rob
6906 qaba` kaw-bah'
a primitive root; to cover, i.e. (figuratively)
defraud:--rob, spoil.
קָבַע (qa.va) — to rob.
1) (Qal) to rob
1a) meaning uncertain
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
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
קָבַע (qaba`) is a Hebrew verb that primarily means to rob or spoil. The exact meaning is uncertain, but it is described as a primitive root related to covering or defrauding. The entries suggest a limited range of usage, focusing on the act of taking from someone else.
קָבַע vb. dub., perhaps rob
base
H6906 קָבַע dub., perhaps rob
6906 qaba` kaw-bah'
a primitive root; to cover, i.e. (figuratively)
defraud:--rob, spoil.
קָבַע (qa.va) — to rob.
1) (Qal) to rob
1a) meaning uncertain
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp3mp
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
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…