Proverbs 27:9 — Word Study
WLCשֶׁ֣מֶן וּ֭קְטֹרֶת יְשַׂמַּֽח־ לֵ֑ב וּמֶ֥תֶק רֵ֝עֵ֗הוּ מֵֽעֲצַת־ נָֽפֶשׁ׃
BSAOilshemen [olive oil] and incenseqᵉṭôreth [a sweet smoke from burning sacrifices] bring joysâmach▸ [rejoice, be glad] to the heartlêb [the seat of feelings, will, and intellect] and the counselʻêtsâh of a friendrêaʻ [neighbor, companion] [is] sweetnessmetheq to the soulnephesh [the essence of a person, living being]
| Greek | English | Parsing |
|---|---|---|
| שֶׁ֣מֶן | oil | Noun common, masculine singular absolute |
| וּ֭קְטֹרֶת | and perfume | Conjunction, noun common feminine singular absolute |
| יְשַׂמַּֽח־ | it makes glad | Verb, Piel, imperfect third person masculine singular |
| לֵ֑ב | a heart | Noun common, masculine singular absolute |
| וּמֶ֥תֶק | and [the] sweetness of | Conjunction |
| רֵ֝עֵ֗הוּ | friend his | Noun common masculine singular construct, suffix |
| מֵֽעֲצַת־ | more than [the] counsel of | Preposition, noun common feminine singular construct |
| נָֽפֶשׁ׃ | a person | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Oil and incense bring joy to the heart, and the sweetness of a friend is counsel to the soul. |
| KJV | Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel. |
| ASV | Oil and perfume rejoice the heart; So doth the sweetness of a man’s friend that cometh of hearty counsel. |
| YLT | Ointment and perfume rejoice the heart, And the sweetness of one's friend — from counsel of the soul. |
| WEB | Perfume and incense bring joy to the heart; so does earnest counsel from a man’s friend. |
| BBE | Oil and perfume make glad the heart, and the wise suggestion of a friend is sweet to the soul. |
Where they part company is עֵצָה — see How Translations Differ.
The sentence consists of a main clause followed by a conjunction and two subordinate phrases, illustrating the relationship between joy and counsel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׂמַח
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 27:9
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 — The Value of Friendship and Counselgenerated
Proverbs 27:9 highlights the joy that comes from both physical pleasures, like oil and incense, and the emotional support provided by friends. The surrounding verses emphasize the importance of companionship and wise counsel in navigating life's challenges, illustrating how relationships enrich our lives. This wisdom encourages us to cherish our friendships and seek out good advice.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 7:17 | I have perfumed my bed with myrrh, with aloes, and with cinnamon. |
| 2 | Judges 9:9 | But the olive tree replied, ‘Should I stop giving my oil that honors both God and man, to hold sway over the trees?’ |
| 3 | Psalm 45:7–8 | You have loved righteousness and hated wickedness; therefore God, your God, has anointed you above your companions with the oil of joy. |
| 4 | Psalm 104:15 | wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart. |
| 5 | Psalm 133:2 | It is like fine oil on the head, running down on the beard, running down Aaron’s beard over the collar of his robes. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — עֵצָה, me.'a.tzat-generated
The word עֵצָה (`etsah) means counsel or advice, indicating a plan or purpose. It is derived from a root that signifies advising or guiding, and it is often used in contexts related to decision-making and wisdom.
In this verse, the counsel of a friend is compared to the sweetness of a pleasant experience, suggesting that good advice is not only beneficial but also enjoyable. The use of this word emphasizes the value of friendship in providing guidance and support.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we refer to the Berean Standard Bible, which uses counsel for עֵצָה.
Sentence Structuregenerated
The main verb of the verse is יְשַׂמַּֽח, it makes glad, which governs two noun phrases: שֶׁ֣מֶן and וּקְטֹרֶת, both serving as subjects that bring joy.
The structure of the sentence emphasizes the relationship between the joy brought by oil and incense and the counsel from a friend, highlighting how both contribute to the well-being of the heart and soul.
Septuagint Backgroundgenerated
In the Septuagint, שֶׁ֣מֶן is rendered as μύροις, which refers to precious oils or perfumes, indicating a focus on the aromatic quality of the substances mentioned.
The choice of θυμιάμασιν for וּ֭קְטֹרֶת emphasizes the sacrificial aspect of incense, aligning with its use in worship and suggesting a spiritual dimension to the joy it brings.
In plain words — the whole versegenerated
Proverbs 27:9 tells us that oil and incense bring joy to the heart, and the sweetness of a friend provides counsel to the soul. This verse highlights the importance of both physical pleasures and the support of friends in enriching our lives.
Frequently Asked Questionsgenerated
It refers to the enjoyable and comforting nature of friendship, which provides valuable counsel and support.
Oil and incense symbolize richness and pleasure, suggesting that certain physical experiences can bring happiness to our hearts.
Counsel is compared to sweetness to highlight how good advice can be both beneficial and enjoyable, enriching our lives.
Friendship is portrayed as essential for emotional support and wise guidance, emphasizing the value of close relationships.
Reflection Questionsgenerated
- How have I experienced the joy that comes from my friendships?
- In what ways can I seek and offer wise counsel to those around me?
- What physical pleasures bring joy to my heart, and how do they connect to my relationships?
- How can I cultivate deeper connections with my friends to enhance our mutual support?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 27:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleOintment and perfume rejoice the heart,.... Meaning not the holy anointing oil for sacred use, or the perfume or incense offered on the altar of incense; but common oil or ointment used at
Read John Gill on Proverbs 27 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryOintment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.
Read Robert Jamieson on Proverbs 27 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRejoice the heart, by increasing and comforting the spirits. No less grateful and pleasant is the company and conversation of a true friend, in respect of his good and faithful counsel, which comes from his very heart and soul, and contains his most inward and serious thoughts, whereas deceitful persons give such counsels, not as they think to be best, but as most serve their lusts or designs.
Read Matthew Poole on Proverbs 27 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 27:9 Ointment and perfume rejoice the heart: so [doth] the sweetness of a man’ s friend by hearty counsel.Ver. 9. Ointment and perfume rejoice the heart.] Sweet ointment, sensum afficit, spiritum reficit, cerebrum iuvat, affects the sense, refresheth the spirit, comforteth the brain. So doth the sweetness of a man’ s friend by hearty counsel.] It is as a fresh gale of sweet air to him that lives among walking dunghills, open sepulchres. It preserveth the soul as a pomander, and refresheth it more than musk or civet doth the brain. The counsel of such especially (ministers, I mean) of whom the Scripture saith, that they "are unto God a sweet savour of Christ unto them that are…
Read John Trapp on Proverbs 27 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Ointment and perfume.—Comp. Proverbs 7:17 and note on Proverbs 21:17.
Read Charles John Ellicott on Proverbs 27 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Ointment and perfume] Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, &c.
Read AdamClarke on Proverbs 27 →CambridgeThe Cambridge Bible for Schools and Colleges9. by] Lit. from i.e. proceeding from, or (as R.V.), that cometh of.
Read Cambridge on Proverbs 27 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Ointment and perfume — Odoriferous ointment, incense, or distilled perfume. Rejoice the heart — Refresh, comfort, exhilarate the spirits.
Read Daniel Denison Whedon on Proverbs 27 →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
Oil and incense bring joy to the heart, and the sweetness of a friend is counsel to the soul.
Perfume and incense bring joy to the heart; so does earnest counsel from a man’s friend.
Oil and incense bring joy to the heart, and the counsel of a friend is sweetness to the soul.
Ointment and incense make the heart rejoice, likewise the sweetness of one’s friend from sincere counsel.
Tyndale line
Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel.
Oil and perfume rejoice the heart; So doth the sweetness of a man’s friend that cometh of hearty counsel.
Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend that cometh of hearty counsel.
Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.
As oyntment and perfume reioyce the heart, so doeth the sweetenes of a mans friend by hearty counsell.
Strictly literal
Ointment and perfume rejoice the heart; and the sweetness of one's friend is [the fruit] of hearty counsel.
Ointment and perfume rejoice the heart, And the sweetness of one's friend — from counsel of the soul.
Perfume and incense make the heart glad, || And the sweetness of one’s friend—from counsel of the soul.
Oil and perfume cause the heart to rejoice, and so do the sweet words of a friend more than one's own counsel.
Perfume and incense make the heart rejoice, but the sweetness of a friend comes from his sincere counsel.
From the Latin
Ointment and perfumes rejoice the heart: and the good counsels of a friend are sweet to the soul.
Simplified
Perfume and scented oils make you feel happy, but good advice from a friend is even better.
Oil and perfume make glad the heart, and the wise suggestion of a friend is sweet to the soul.
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 of Proverbs 27:9 states, "Oil and incense bring joy to the heart, and the sweetness of a friend is counsel to the soul." The Septuagint aligns closely with this verse, matching seven of the eight words, although it presents them in a different order and structure. The Samaritan Pentateuch and Dead Sea Scrolls do not provide additional variations for this specific verse, so they are not available for comparison here. Overall, the primary witnesses, the Masoretic Text and the Septuagint, agree on the essential meaning of the verse, highlighting the joy brought by oil and incense and the value of friendship in providing counsel.
שֶׁ֣מֶן וּ֭קְטֹרֶת יְשַׂמַּֽח־ לֵ֑ב וּמֶ֥תֶק רֵ֝עֵ֗הוּ מֵֽעֲצַת־ נָֽפֶשׁ׃
7 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 27:9
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.
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
N-ms — Noun common · masculine singular absoluteHNcmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
קְטֹ֫רֶת (qtoreth) refers to smoke or the odour of burning sacrifices, specifically incense or perfume. It is derived from the root word for fumigation. The term encompasses the sweet smoke associated with sacrifices and is used in contexts related to offerings.
קְטֹ֫רֶת 60 n.f. smoke, odour of (burning) sacrifice, incense
base
H7004 קְטֹ֫רֶת smoke, odour of (burning) sacrifice, incense
7004 qtoreth ket-o'-reth
from 6999; a fumigation:--(sweet) incense, perfume.
see HEBREW for 06999
קְטֹ֫רֶת (qe.to.ret) — incense.
1) incense, smoke, odour of (burning) sacrifice
1a) sweet smoke of sacrifice
1b) incense
1c) perfume
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
מֶ֫תֶק (metheq) refers to sweetness, particularly in the context of pleasantness in discourse. It is derived from a related root word, מָתַק (māṭaq), which also conveys the idea of sweetness. The entries consistently emphasize this notion of sweetness without any noted disagreements.
מֶ֫תֶק n.m. sweetness
base
H4986 מֶ֫תֶק
4986 metheq meh'-thek
from 4985; figuratively, pleasantness (of
discourse):--sweetness.
see HEBREW for 04985
מֶ֫תֶק (me.teq) — sweetness.
sweetness
Conj | N-ms — ConjunctionHC/Aamsc
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…
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
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