Proverbs 23:2 — Word Study
WLCוְשַׂמְתָּ֣ שַׂכִּ֣ין בְּלֹעֶ֑ךָ אִם־ בַּ֖עַל נֶ֣פֶשׁ אָֽתָּה׃
BSAand putsûwm■ a knifesakkîyn△ [sharp edged tool, for cutting] to your throatlôaʻ△ [gullet, neck] ifʼim youʼattâh possessbaʻal [are master of, have control over] a [great] appetitenephesh [big, strong, desire for food, craving]
| Greek | English | Parsing |
|---|---|---|
| וְשַׂמְתָּ֣ | and you will put | Verb, Qal, sequential perfect second person masculine singular |
| שַׂכִּ֣ין | a knife | Noun common, masculine singular absolute |
| בְּלֹעֶ֑ךָ | in throat your | Preposition, noun common masculine singular construct, suffix |
| אִם־ | if | Particle |
| בַּ֖עַל | [are] a master of | Noun common, masculine singular construct |
| נֶ֣פֶשׁ | appetite | Noun common, feminine singular absolute |
| אָֽתָּה׃ | you | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and put a knife to your throat if you possess a great appetite. |
| KJV | And put a knife to thy throat, if thou be a man given to appetite. |
| ASV | And put a knife to thy throat, If thou be a man given to appetite. |
| YLT | And thou hast put a knife to thy throat, If thou [art] a man of appetite. |
| WEB | put a knife to your throat if you are a man given to appetite. |
| BBE | And put a knife to your throat, if you have a strong desire for food. |
Where they part company is נֶ֣פֶשׁ — see How Translations Differ.
The sentence has a main clause followed by a conditional clause, indicating the circumstances under which the action should be taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbשׂים
The sentence as the grammar sees it Open the tree ›
2 of 7 occur nowhere else in the Old Testament — words chosen on purpose.
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 23:2
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 Dininggenerated
Proverbs 23:2 is part of a larger teaching on the nature of self-control, particularly in the context of dining with those of influence. The verses preceding and following this one emphasize the need for wisdom and caution when faced with temptation, especially regarding food and wealth. This advice is pertinent for anyone who seeks to live wisely and avoid the pitfalls of indulgence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 18:8–9 | If your hand or your foot causes you to sin, cut it off and throw it away. It is better for you to enter life crippled or lame than to have two hands and two feet and be thrown into the eternal fire. |
| 2 | 1 Corinthians 9:27 | No, I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified. |
| 3 | Philippians 3:19 | Their end is destruction, their god is their belly, and their glory is in their shame. Their minds are set on earthly things. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — נֶ֣פֶשׁ, Ne.feshgenerated
The Hebrew word נֶ֫פֶשׁ (nephesh) broadly means 'soul' or 'living being,' but in this context, it refers specifically to a strong desire or appetite. It indicates a craving that can lead to excess if not controlled.
This term captures the essence of human desire, encompassing both physical and emotional dimensions. The parsing indicates that it is a feminine singular noun, which aligns with its use to describe a singular appetite or craving.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is שַׂמְתָּ֣ (you will put), which governs the action of placing a knife. This verb is followed by a noun phrase שַׂכִּ֣ין (knife) as the object, and a prepositional phrase בְּלֹעֶ֑ךָ (to your throat) indicating where the knife is to be placed.
The structure emphasizes the conditional nature of the statement, introduced by אִם־ (if), which sets the stage for the warning about appetite.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word נֶ֣פֶשׁ as ἀπληστότερος, which conveys a sense of insatiability or greed. This choice highlights the potential for excessive desire to lead one astray.
The use of this term in the LXX suggests a broader interpretation of appetite, aligning it with a moral warning against gluttony and excess.
In plain words — the whole versegenerated
Proverbs 23:2 advises that if you have a strong appetite, you should take drastic measures to control it, like putting a knife to your throat. This metaphor emphasizes the importance of self-control and caution when faced with tempting food.
Frequently Asked Questionsgenerated
This phrase serves as a metaphor for taking extreme measures to control one's desires, particularly when faced with temptation.
The knife symbolizes the potential danger of uncontrolled desires, suggesting that they can be harmful if not managed properly.
No, it is a figurative expression meant to highlight the seriousness of self-control rather than a literal instruction.
It emphasizes the need for moderation and self-discipline, especially in the face of temptation.
Reflection Questionsgenerated
- In what areas of my life do I struggle with self-control, and how can I apply this verse?
- What are some practical steps I can take to manage my desires and cravings?
- How does understanding the metaphor of the knife help me grasp the seriousness of this advice?
- What role does wisdom play in making choices about what I consume?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd put a knife to thy throat,.... Refrain from too much talk at the table; give not too loose to thy tongue, but bridle it, considering in whose presence thou art; do not use too much freedom,
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd put a knife to thy throat, if thou be a man given to appetite. And put a knife to thy throat, if thou (be) a man given to appetite - restrain thy gluttony as it were with a knife applied to thy throat (cf. Psalms 39:1).
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePut a knife to thy throat; restrain and moderate thine appetite, as if a knife or some other thing stuck in thy throat, and hindered thee from swallowing what thou didst desire; or as if a man stood with a knife at thy throat ready to kill thee, if thou didst transgress; or though it be as irksome to thee to do so as if thou hadst a knife put to thy throat. So this is to be understood metaphorically, as that phrase of cutting off the right hand, & c., ,30. Or, For thou dost (or, lest thou shouldst, as the Syriac interpreter renders it; or, otherwise thou wilt or shouldst) put a knife to thy throat. So the sense is, When thou goest to their feasts, thou dost expose thyself to great and…
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:2 And put a knife to thy throat, if thou [be] a man given to appetite.Ver. 2. And put a knife to thy throat.] Put into thy throat, as Aben Ezra reads it, rather than offend by inordinate appetite. Some read it thus: For thou puttest a knife to thy throat, if thou be a man given to appetite. Thou shortenest thy life, and diggest, as it were, thine own grave with thine own teeth. Meat kills as many as the musket; the board as the sword. Tenuis mensa sanitatis mater: but much meat, much malady. Chrysost.
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And put a knife to thy throat.—Use the strongest methods to keep thine appetite in check, if thou art likely to give way to it, and then, overcome by meat and drink, to say or do anything to offend thy host.
Read Charles John Ellicott on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Put a knife to thy throat] Repress thy appetite, and do not be incontinent of speech. Eat, drink, and converse, under a check.
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges2. put a knife] i.e. Restrain forcibly thy appetite as with a knife held to thy throat. Others render, thou wilt put (R.V. marg.) and understand it to mean, that death may be the penalty of indulgence.
Read Cambridge on Proverbs 23 →Albert Barnes1798–1870Barnes' Notes on the Biblei. e., “Restrain thy appetite, eat as if the knife were at thy throat.” Others render the words “thou wilt put a knife to thy throat” etc., i.
Read Albert Barnes on Proverbs 23 →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
and put a knife to your throat if you possess a great appetite.
put a knife to your throat if you are a man given to appetite.
and put a knife to your throat if you possess a great appetite.
and put a knife to your throat if you possess a large appetite.
Tyndale line
And put a knife to thy throat, if thou be a man given to appetite.
And put a knife to thy throat, If thou be a man given to appetite.
And put a knife to thy throat, if thou be a man given to appetite.
And put a knife to thy throat, if thou art a man given to appetite.
And put the knife to thy throte, if thou be a man giuen to the appetite.
Strictly literal
and put a knife to thy throat, if thou be a man given to appetite.
And thou hast put a knife to thy throat, If thou [art] a man of appetite.
And you have put a knife to your throat, || If you [are] a man of appetite.
For thou puttest a knife to thy throat, if thou be a man of a craving desire.
and put a knife to your throat if you are a person who likes to eat a lot of food.
From the Latin
And put a knife to thy throat, if it be so that thou have thy soul in thy own power.
Simplified
and cut down if you have a big appetite.
And put a knife to your throat, if you have a strong desire for food.
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 (MT) of Proverbs 23:2 reads, "וְשַׂמְתָּ֣ שַׂכִּ֣ין בְּלֹעֶ֑ךָ אִם־ בַּ֖עַל נֶ֣פֶשׁ אָֽתָּה׃", which translates to "and put a knife to your throat if you possess a great appetite." The Septuagint (LXX) does not provide a direct translation for this verse, indicating that it may differ significantly in wording or structure from the MT. The exact wording of the Septuagint is not specified here, but the lack of agreement suggests a divergence in interpretation or textual tradition. Therefore, while the MT provides a clear instruction, the Septuagint's rendering remains unspecified, highlighting a textual variation between these ancient witnesses.
וְשַׂמְתָּ֣ שַׂכִּ֣ין בְּלֹעֶ֑ךָ אִם־ בַּ֖עַל נֶ֣פֶשׁ אָֽתָּה׃
1 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 23:2
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.
The Hebrew word שׂוּם (sum) is a verb meaning to put, place, or set, with a wide range of applications including appointing, establishing, and making. It can also refer to laying something upon or directing it. There is a related noun שׂוּמָה (sumah), which may denote a token of unluckiness. The entries do not present any significant disagreement.
שׂוּם, שִׂים 582 vb. put, place, set
Qal
put, set, in a place
put something upon
put, lay, set
put, c. בֵּין
set, direct
set, ordain, in a place
set, establish a law, statute
set, found a nation
set, appoint (as ruler, official)
set, constitute, make
set, determine, fix, bounds
set, station, at a post
put in position, sacred bread, sword, staves, bars
set up altars
= plant, wheat
set, fix (countenance)
make a thing, or pers. (acc.), for, transform into
make, constitute
work, bring to pass
appoint, give
set, fix (countenance)
Hiph. I will make him for a sign
Hoph. there was set before him
base
שׂוּמָה perhaps n. f. token of unluckiness, scowl;—2 S 13:32
ref
H7760a שׂוּם, שִׂים put, place, set .. . put, set, in a place
. put something upon
. put, lay, set
. put, c. בֵּין
. set, direct
. . set, ordain, in a place
. set, establish a law, statute
. set, found a nation
. set, appoint (as ruler, official)
. set, constitute, make
. set, determine, fix, bounds
. . set, station, at a post
. put in position, sacred bread, sword, staves, bars
. set up altars
. = plant, wheat
. set, fix (countenance)
. . make a thing, or pers. (acc.), for, transform into
. make, constitute
. work, bring to pass
. appoint, give
. set, fix (countenance)
. I will make him for a sign
. there was set before him
H7760b שׂוּמָה perhaps n. f. token of unluckiness, scowl
7760 suwm soom
or siym {seem}; a primitive root; to put (used in a great
variety of applications, literal, figurative, inferentially,
and elliptically):--X any wise, appoint, bring, call (a
name), care, cast in, change, charge, commit, consider,
convey, determine, + disguise, dispose, do, get, give, heap
up, hold, impute, lay (down, up), leave, look, make (out),
mark, + name, X on, ordain, order, + paint, place, preserve,
purpose, put (on), + regard, rehearse, reward, (cause to) set
(on, up), shew, + stedfastly, take, X tell, + tread down,
((over-))turn, X wholly, work.
שׂוּם (sum) — to set: make.
: make/establish
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
1a4) to set, station, put, set in place, plant, fix
1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give
1b) (Hiphil) to set or make for a sign
1c) (Hophal) to be set
שׂוּמָה (su.mah) — fate.
token of unluckiness, scowl
שׂוּם (sum) — to set: put.
: put/give
1) to put, place, set, appoint, make
1a) (Qal)
1a1) to put, set, lay, put or lay upon, lay (violent) hands on
1a2) to set, direct, direct toward
1a2a) to extend (compassion) (fig)
1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix
Conj | V-Qal-Perf-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
שַׂכִּין (sakkiyn) means 'knife' and is derived from a root related to pointed or edged objects. It appears in Proverbs 23:2, where it is used in the context of a knife.
שַׂכִּין n.[m.] knife;—abs. Pr 23:2.
ref
H7915 שַׂכִּין
7915 sakkiyn sak-keen'
intensive perhaps from the same as 7906 in the sense of 7753;
a knife (as pointed or edged):--knife.
see HEBREW for 07906
see HEBREW for 07753
שַׂכִּין (sak.kin) — knife.
knife
N-ms — Noun common · masculine singular absoluteHNcmsa
nif:
(1) ma'akheleth, literally, an instrument for eating; but used of large knives for slaying animals, cutting up a carcass or a sacrificial victim (Ge 22:6,10; Jud 19:29; Pr 30:14).
(2) cherebh, rendered generally "sword," but in Jos 5:2,3 of stone knives for circumcision (compare Ex 4:25), probably of similar knives in 1Ki 18:28, used by Baal prophets in gashing themselves. In Eze 5:12 the King James Version, "knife," probably better the Revised Version (British and American), "sword."
Knife
(1.) Heb. hereb, “the waster,” a sharp instrument for circumcision (Josh. 5:2, 3, lit. “knives of flint;” comp. Ex. 4:25); a razor (Ezek. 5:1); a graving tool (Ex. 20:25); an axe (Ezek. 26:9).
(2.) Heb. maakeleth, a large knife for slaughtering and cutting up food (Gen. 22:6, 10; Prov. 30:14).
(3.) Heb. sakkin, a knife for any purpose, a table knife (Prov. 23:2).
The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and the use of the flint or stone knife was sometimes retained for sacred purposes after the introduction of iron and steel. In their meals the Jews, like other Orientals, made little use of knives, but they were required both for slaughtering animals, either for food or sacrifice, and for cutting up the carcass. (Leviticus 7:33,34; 8:15,20,25; 9:13; Numbers 18:18; 1 Samuel 9:24) etc. Smaller knives were in use for paring fruit (Josephus) and for sharpening pens. (Jeremiah 36:23) The razor was often used for Nazarite purposes, for which a special chamber was reserved in the…
לֹעַ (loa) refers to the throat, specifically the external part. It is derived from the root word associated with the gullet, as noted in Strong's entries. The term appears in Proverbs 23:2.
[לֹעַ] n.[m.] prob. throat (external);—Pr 23:2
ref
H3930 לֹעַ
3930 loa` lo'ah
from 3886; the gullet:--throat.
see HEBREW for 03886
לֹעַ (lo.a) — throat.
throat
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
בַּעַל (ba`al) means owner or lord, and can refer to a husband, citizens, or rulers. It is derived from a root meaning 'to own' and is used in various contexts, including relationships and leadership. The term also appears as a divine name, Baal, in the Old Testament.
בַּעַל 166 n.m. owner, lord
owner
husband
citizens, inhabitants
rulers, lords
n. of relation
Esp. lord, specif. as divine name, Baal.
base
H1167 בַּעַל owner, lord . owner
. husband
. citizens, inhabitants
. rulers, lords
. n. of relation
1167 ba`al bah'-al
from 1166; a master; hence, a husband, or (figuratively)
owner (often used with another noun in modifications of this
latter sense):--+ archer, + babbler, + bird, captain, chief
man, + confederate, + have to do, + dreamer, those to whom it
is due, + furious, those that are given to it, great, + hairy,
he that hath it, have, + horseman, husband, lord, man, +
married, master, person, + sworn, they of.
see HEBREW for 01166
בַּעַל (ba.al) — master.
: master/leader
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: husband.
: husband/groom
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: men.
: men/comrades
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: owning.
: owning/having
1) owner, husband, lord
1a) owner
1b) a husband
1c) citizens, inhabitants
1d) rulers, lords
1e) (noun of relationship used to characterise-ie, master of dreams)
בַּעַל (ba.al) — master: [master of].
: [master_of](DESCRIPTOR)
N-ms — 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…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs — Noun common · feminine singular absoluteHNcfsa
ap'-e-tit (chai, nephesh): This word occurs four times in Old Testament text and once in the King James Version margin. Once (Job 38:39) it is a translation of chai, "life"; "Canst thou .... satisfy the appetite (life) of the young lions?" Twice (Pr 23:2; Ec 6:7; also Isa 56:11, the King James Version margin) it is a translation of nephesh: Pr 23:2, ba`al nephesh "a man given to appetite"; Ec 6:7, "the nephesh is not filled." In Isa 56:11, "strong of nephesh" is translated "greedy." Nephesh means originally…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms