Proverbs 29:10 — Word Study
WLCאַנְשֵׁ֣י דָ֭מִים יִשְׂנְאוּ־ תָ֑ם וִֽ֝ישָׁרִ֗ים יְבַקְשׁ֥וּ נַפְשֽׁוֹ׃
BSAof bloodsheddâm [those who shed innocent blood] hatesânêʼ▸ [intensely dislike, despise] a blameless mantâm [perfect, complete] ◂but the uprightyâshâr [just, righteous] care forbâqash▸ [seek, protect] his lifenephesh [soul, living being]
| Greek | English | Parsing |
|---|---|---|
| אַנְשֵׁ֣י | people of | Noun common, masculine plural construct |
| דָ֭מִים | blood | Noun common, masculine plural absolute |
| יִשְׂנְאוּ־ | they hate | Verb, Qal, imperfect third person masculine plural |
| תָ֑ם | a blameless [person] | Adj |
| וִֽ֝ישָׁרִ֗ים | and upright [people] | Conjunction |
| יְבַקְשׁ֥וּ | they seek | Verb, Piel, imperfect third person masculine plural |
| 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 | Men of bloodshed hate a blameless man, but the upright care for his life. |
| KJV | The bloodthirsty hate the upright: but the just seek his soul. |
| ASV | The bloodthirsty hate him that is perfect; And as for the upright, they seek his life. |
| YLT | Men of blood hate the perfect, And the upright seek his soul. |
| WEB | The bloodthirsty hate a man of integrity; and they seek the life of the upright. |
| BBE | Men of blood are haters of the good man, and evil-doers go after his soul. |
The translations are consistent in their rendering of the key terms in this verse.
The sentence consists of a main clause followed by a contrasting clause, highlighting the difference between the two groups.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיָשָׁר
verbשָׂנֵא
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 29:10
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 Moral Conductgenerated
Proverbs 29:10 presents a stark contrast between the violent and the righteous. The verse illustrates how those who commit acts of violence harbor intense hatred towards the innocent, while the just actively care for the well-being of the blameless. This theme resonates throughout the book of Proverbs, which often emphasizes the moral dichotomy between the wicked and the righteous, guiding readers towards wisdom and uprightness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:5–8 | but He had no regard for Cain and his offering. So Cain became very angry, and his countenance fell. |
| 2 | 1 Samuel 20:31–33 | For as long as the son of Jesse lives on this earth, neither you nor your kingship shall be established. Now send for him and bring him to me, for he must surely die!” |
| 3 | 1 Samuel 22:11–23 | Then the king sent messengers to summon Ahimelech the priest, the son of Ahitub, and his father’s whole family, who were priests at Nob. And all of them came to the king. |
| 4 | 1 Kings 21:20 | When Elijah arrived, Ahab said to him, “So you have found me out, my enemy.” He replied, “I have found you out because you have sold yourself to do evil in the sight of the LORD. |
| 5 | 1 Kings 22:8 | The king of Israel answered, “There is still one man who can ask the LORD, but I hate him because he never prophesies anything good for me, but only bad. He is Micaiah son of Imlah.” “The king should not say that!” Jehoshaphat replied. |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — יִשְׂנְאוּ, yis.ne.'u-generated
The verb שָׂנֵא (sane') means 'to hate' and is used here in the imperfect tense, indicating an ongoing action by a group. This construction highlights the intensity of their animosity, particularly towards those who embody moral integrity.
The choice of this verb underscores the deep-seated hostility that the wicked feel towards the blameless, contrasting sharply with the protective nature of the upright. This dynamic illustrates the broader moral landscape in which the righteous are often at odds with those who embrace violence.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible as well as in the KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The finite verb יִשְׂנְאוּ (they hate) is the main action of the sentence, with two noun phrases acting as subject and object: תָ֑ם (a blameless man) and יְבַקְשׁ֥וּ (they seek) describing the upright.
The structure emphasizes the contrast between the actions of the wicked and the upright, with the verb 'hate' leading the sentence and framing the moral implications of their behavior.
Septuagint Backgroundgenerated
The Septuagint translates אַנְשֵׁ֣י as ἄνδρες (andres), meaning 'men', which aligns closely with the Hebrew meaning of 'people of'. This choice maintains the focus on the moral character of individuals.
For יִשְׂנְאוּ, the Septuagint uses μισήσουσιν (misēsousin), which also means 'they hate', reflecting a direct translation of the Hebrew intent.
In plain words — the whole versegenerated
Proverbs 29:10 shows that violent people hate those who are blameless, while the righteous care for the lives of the innocent. This verse highlights the conflict between wickedness and righteousness.
Frequently Asked Questionsgenerated
It means that those who commit violence often resent and despise those who live with integrity and moral purity.
The upright seek to protect and support the blameless, valuing their lives and well-being.
This contrast emphasizes the moral choices individuals make and the consequences of those choices in society.
We are encouraged to be upright and to care for the innocent, rather than harboring hatred or animosity towards others.
Reflection Questionsgenerated
- In what ways can I actively support those who are blameless in my community?
- How do I respond to those who act violently or unjustly?
- What does it mean to me to be considered 'upright' in today's world?
- How can I cultivate a heart that cares for others, especially those who are innocent?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe bloodthirsty hate the upright,.... Cain did Abel; and as the wicked world hate all good men, and persecute them, even unto death; but the just must seek his soul; either the soul of the
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe bloodthirsty hate the upright: but the just seek his soul.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHate the upright, and consequently seek their ruin, as is implied from the following clause. Seek his soul; either, 1. To require his soul or life at the hands of those who have taken it away. Or, 2. To preserve it from those who attempt to take it away, as this phrase is taken, , though commonly it signify to seek to destroy it.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:10 The bloodthirsty hate the upright: but the just seek his soul.Ver. 10. The bloodthirsty hate the upright.] As Cain did Abel for his goodness, and as many bloody villains still, who bear about, and, so far as they dare, make use of Cain’ s club to knock on the head God’ s righteous Abels. All hatred is bloody, but especially the habit of hatred. No sight pleased Hannibal better than a ditch running over with man’ s blood. Nothing would satisfy Farnesius, the Pope’ s champion, but to ride his horse up to the skirts in the blood of the Lutherans. Charles IX of France, author of the Parisian Massacre, looking upon the dead carcase of the admiral, that stank by being long kept…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The bloodthirsty hate the upright.—Or, perfect man. “for what fellowship hath righteousness with unrighteousness” (2 Corinthians 6:14); the life of the perfect man is a continual reproach to them. But the just (or upright) seek his soul—i.e. care for the life of the perfect; their uprightness shows itself in active help-giving.
Read Charles John Ellicott on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges10. seek] i.e. care for, as R.V. marg. Comp. Psalms 142:4 [Hebrews 5], where however the Hebrew word, seek, is not the same as here. It is more in accordance with the use of the phrase to seek the life, to render, with R.V. text, The bloodthirsty hate him that is perfect:And as for the upright they seek his life.The LXX. however has: οἱδὲεὐθεῖςεὐθεῖςἐκζητήσουσιψυχὴναὐτοῦ; and the Vulg. justi autem quζrunt animam ejus.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleSeek his soul - i. e., “Care for, watch over, his life” (compare Psalms 142:4).
Read Albert Barnes on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. The bloodthirsty — Literally, men of blood. Hate the upright — The perfect man, the man of integrity; or, they hate integrity itself. Seek his soul — Or, his life. The phrase is ambiguous.
Read Daniel Denison Whedon on Proverbs 29 →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
Men of bloodshed hate a blameless man, but the upright care for his life.
The bloodthirsty hate a man of integrity; and they seek the life of the upright.
Men of bloodshed hate a blameless man, but the upright care for his life.
Bloodthirsty people hate someone with integrity; as for the upright, they seek his life.
Tyndale line
The bloodthirsty hate the upright: but the just seek his soul.
The bloodthirsty hate him that is perfect; And as for the upright, they seek his life.
The bloodthirsty hate him that is perfect: and as for the upright, they seek his life.
The blood-thirsty hate the upright: but the just seek his soul.
Bloodie men hate him that is vpright: but the iust haue care of his soule.
Strictly literal
The bloodthirsty hate the perfect, but the upright care for his soul.
Men of blood hate the perfect, And the upright seek his soul.
Men of blood hate the perfect, || And the upright seek his soul.
Men of blood hate the guiltless one; but the upright seek [to preserve] his life.
The bloodthirsty hate the one who is blameless and seek the life of the upright.
From the Latin
Bloodthirsty men hate the upright: but just men seek his soul.
Simplified
Murderers hate people of integrity, but those who live right try to help them.
Men of blood are haters of the good man, and evil-doers go after his 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 and the Septuagint agree in their wording for this verse, with all seven words matched in the Hebrew and Greek texts. This consistency indicates a shared understanding of the moral contrast presented.
אַנְשֵׁ֣י דָ֭מִים יִשְׂנְאוּ־ תָ֑ם וִֽ֝ישָׁרִ֗ים יְבַקְשׁ֥וּ נַפְשֽׁוֹ׃
7 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 29:10
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.
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HNcmpc — Noun common · masculine plural constructHNcmpc
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…
דָּם (dam) means 'blood' and refers to the blood of both humans and animals. It is often associated with death, particularly when shed, and can also figuratively denote the juice of grapes or bloodshed. The term carries religious significance and is used in various contexts, including references to guilt and innocence.
דָּם 300 n.m. blood
blood of man or animal
usually blood become visible
blood used with religious significance
fig. of wine
base
H1818 דָּם blood
1818 dam dawm
from 1826 (compare 119); blood (as that which when shed
causes death) of man or an animal; by analogy, the juice of
the grape; figuratively (especially in the plural) bloodshed
(i.e. drops of blood):--blood(-y, -guiltiness, (-thirsty), +
innocent.
see HEBREW for 01826
see HEBREW for 0119
דָּם (dam) — blood.
1) blood
1a) of wine (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
תָּם (tam) means complete or perfect, often with a moral connotation of innocence and integrity. It describes someone who is sound, wholesome, and lacking nothing in virtue or character. The word is built from the root associated with completeness and is used in contexts that emphasize moral purity.
תָּם adj. complete
complete, perfect
sound, wholesome
complete, morally innocent, having integrity
base
H8535 תָּם complete . complete, perfect
. sound, wholesome
. complete, morally innocent, having integrity
8535 tam tawm
from 8552; complete; usually (morally) pious; specifically,
gentle, dear:--coupled together, perfect, plain, undefiled,
upright.
see HEBREW for 08552
תָּם (tam) — complete.
1) perfect, complete
1a) complete, perfect
1a1) one who lacks nothing in physical strength, beauty, etc
1b) sound, wholesome
1b1) an ordinary, quiet sort of person
1c) complete, morally innocent, having integrity
1c1) one who is morally and ethically pure
Adj — AdjHAamsa
יָשָׁר (yashar) means straight or upright, covering a range of meanings from physical straightness to moral correctness. It can refer to something that is pleasing, just, or fitting, as well as the concept of uprightness itself. The term is also associated with a figure named Jashar, mentioned in Joshua 10:13.
יָשָׁר adj. straight, right
straight, level
right, pleasing
straightforward, just, upright
abstr., uprightness
base
H3477 יָשָׁר straight, right . straight, level
. right, pleasing
. straightforward, just, upright
. abstr., uprightness
3477 yashar yaw-shawr'
from 3474; straight (literally or figuratively):--convenient,
equity, Jasher, just, meet(-est), + pleased well right(-eous),
straight, (most) upright(-ly, -ness).
see HEBREW for 03474
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Also means: ya.shar (יָשָׁר "upright" H3477I)
יָשָׁר (ya.shar) — Jashar.
A man living before Israel's Monarchy, first mentioned at Jos.10.13
יָשָׁר (ya.shar) — upright.
1) straight, upright, correct, right
1a) straight, level
1b) right, pleasing, correct
1c) straightforward, just, upright, fitting, proper
1d) uprightness, righteous, upright
1e) that which is upright (subst)
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
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