Psalms 131:2 — Word Study
WLCאִם־ לֹ֤א שִׁוִּ֨יתִי׀ וְדוֹמַ֗מְתִּי נַ֫פְשִׁ֥י כְּ֭גָמֻל עֲלֵ֣י אִמּ֑וֹ כַּגָּמֻ֖ל עָלַ֣י נַפְשִֽׁי׃
BSASurelyʼim I have stilledshâvâh■ [calmed, quieted my spirit] and quieteddâmam■ [kept silent, still] my soulnephesh [the essence of my being, my inner self] like a weaned childgâmal [matured, fully satisfied] with his motherʼêm [nourisher, caregiver] like a weaned childgâmal [content, at peace] is my soulnephesh [my heart, my deepest self] within meʻal [in my innermost being, deep inside]
| Greek | English | Parsing |
|---|---|---|
| אִם־ | if | Particle |
| לֹ֤א | not | Particle |
| שִׁוִּ֨יתִי׀ | I have made still | Verb, Piel, perfect first person common singular |
| וְדוֹמַ֗מְתִּי | and I have made quiet | Conjunction, verb piel perfect first person common singular |
| נַ֫פְשִׁ֥י | self my | Noun common feminine singular construct, suffix |
| כְּ֭גָמֻל | like a weaned [child] | Preposition, verb qal participle (passive) masculine singular |
| עֲלֵ֣י | on | Preposition |
| אִמּ֑וֹ | mother his | Noun common feminine singular construct, suffix |
| כַּגָּמֻ֖ל | [is] like the weaned [child] | Preposition, verb qal participle (passive) masculine singular |
| עָלַ֣י | on me | Preposition, suffix |
| נַפְשִֽׁי׃ | soul my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Surely I have stilled and quieted my soul; like a weaned child with his mother, like a weaned child is my soul within me. |
| KJV | Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child. |
| ASV | Surely I have stilled and quieted my soul; Like a weaned child with his mother, Like a weaned child is my soul within me. |
| YLT | Have I not compared, and kept silent my soul, As a weaned one by its mother? As a weaned one by me [is] my soul. |
| WEB | Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me. |
| BBE | See, I have made my soul calm and quiet, like a child on its mother's breast; my soul is like a child on its mother's breast. |
The translations agree on the essence of the verse, focusing on the calming of the soul.
The structure includes a main clause followed by two similes that reinforce the main idea.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁוָה
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 — Psalms 131:2
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 — A Song of Ascentsgenerated
Psalm 131:2 reflects the psalmist's journey towards humility and trust in God. He contrasts his inner peace with the restlessness of pride, drawing a parallel between his soul and a weaned child at ease with its mother. This imagery emphasizes a profound sense of security and contentment in God's presence, resonating with themes in other psalms such as Psalm 42:5 and Psalm 62:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 42:5–11 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him for the salvation of His presence. |
| 2 | Psalm 43:5 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God. |
| 3 | Psalm 62:1 | In God alone my soul finds rest; my salvation comes from Him. |
| 4 | 1 Samuel 24:10 | Behold, this day you have seen with your own eyes that the LORD delivered you into my hand in the cave. I was told to kill you, but I spared you and said, ‘I will not lift my hand against my lord, since he is the LORD’s anointed.’ |
| 5 | 1 Samuel 25:32–33 | Then David said to Abigail, “Blessed be the LORD, the God of Israel, who sent you to meet me this day! |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — שִׁוִּ֨יתִי, shi.Vi.tigenerated
The verb שִׁוִּיתִי (shi.Vi.ti) is a perfect form in the Piel stem, indicating a completed action. It conveys the idea of calming or stilling, suggesting the psalmist has actively brought his soul to a state of peace.
This word is built from the root שָׁוָה (shavah), which means to level or equalize. In this context, it signifies the psalmist's effort to quiet his inner turmoil, reflecting a conscious decision to find tranquility.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the phrase is rendered as stilled and quieted, a choice that aligns with the KJV and ASV, both of which use similar language.
Sentence Structuregenerated
The verse is structured around two main verb phrases: שִׁוִּ֨יתִי (I have stilled) and וְדוֹמַ֗מְתִּי (and I have made quiet), which govern the subject נַ֫פְשִׁ֥י (my soul).
The imagery of a weaned child is introduced as a simile, emphasizing the state of peace the psalmist feels within, akin to the calmness of a child secure in its mother's presence.
Septuagint Backgroundgenerated
The Septuagint translates שִׁוִּ֨יתִי as ἐταπεινοφρόνουν, which suggests a nuance of humility and lowliness in the act of stilling the soul. This choice highlights the psalmist's recognition of his dependence on God.
The Greek rendering captures the essence of the Hebrew, focusing on the internal state of the psalmist rather than merely the external action of calming.
In plain words — the whole versegenerated
Psalm 131:2 expresses how the psalmist has calmed his soul, comparing it to a weaned child at peace with its mother. This imagery illustrates a deep sense of trust and contentment in God's care.
Frequently Asked Questionsgenerated
To still one's soul means to find inner peace and calmness, often through trust in God, as expressed in this psalm.
The imagery of a weaned child signifies maturity and contentment, illustrating the psalmist's deep trust in God, similar to a child's trust in their mother.
This verse relates to other psalms that emphasize trust in God and finding peace in His presence, such as Psalm 42:5.
We can learn the importance of finding peace in our relationship with God, especially during times of anxiety or distress.
Reflection Questionsgenerated
- In what areas of my life do I need to find peace like a weaned child?
- How can I cultivate a deeper trust in God, similar to the trust a child has in their mother?
- What practices can help me still my soul in today's busy world?
- How does understanding my identity as God's child affect my sense of peace?
The early church on this verse — how the Fathers read it
Hilary of Poitiers reflects on this verse, using it to illustrate the nurturing relationship between God and the believer, likening it to a child's dependence on its mother.
Then he goes on: Like a weaned child upon his mother's breast, so will you reward my soul. We are told that when Isaac was weaned Abraham made a feast because now that he was weaned he was on the verge of boyhood and was passing beyond…Early Church Fathers on Psalms 131 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 131:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSurely I have behaved and quieted myself,.... Or "my soul" (o); behaved quietly and peaceably towards all men, even his inferiors in Saul's court and elsewhere, and had given no tokens of a restless,
Read John Gill on Psalms 131 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySurely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.
Read Robert Jamieson on Psalms 131 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen my mind was provoked to irregular practices, either by my own corrupt heart, or by Saul’ s implacable rage and tyranny, or by the solicitation of any of my followers, as 1Sa 24,1 Samuel 26, I restrained and subdued all such evil motions. As a child that is weaned of his mother, either, 1. As void of all that ambition and malice wherewith I am charged as a child newly weaned; or rather, 2. As wholly depending upon God’ s providence for the way and. time of bringing me to the kingdom, as the poor helpless infant, when it is deprived of its natural and accustomed food, the mother’ s milk, takes no care to provide for itself, but wholly relies upon its mother’ s care and providence for its…
Read Matthew Poole on Psalms 131 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 131:2 Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul [is] even as a weaned child.Ver. 2. Surely I have behaved] Heb. if I have not, &c., a deep asseveration, such as hath the force of an oath, Si non composui et sedavi. And quieted myself] Heb. stilled or made silent my soul; chiding it when distempered or noiseful, as the mother doth her weanling. As a child that is weaned of his mother] Who neither thinketh great things of himself nor seeketh great things for himself; but is lowly and fellowly, Matthew 18:1, innocent and unaware, taking what his mother giveth him, and resting in her love. My soul is even as a weaned child] Who will not be…
Read John Trapp on Psalms 131 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Surely.—This seems the best way of rendering the phrase, which literally is if not, and is plainly elliptical, being commonly used to express strong asseveration after an oath. I have behaved . . .—The figure here is plain. It is taken from a baby’s first real sorrow when he not merely feels pain, but is allowed no access to that which was his solace hitherto. He moans, and frets, and sobs, but at last is quieted by the love which is powerful to soothe, even when it must deny. So, as George Herbert says of man, “If goodness lead him not, then weariness may toss him to God’s breast.” But the exact rendering is matter of difference and difficulty. The verb rendered “behave” means to make…
Read Charles John Ellicott on Psalms 131 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I have behaved and quieted myself, as a child] On the contrary, I have been under the rod of others, and when chastised have not complained; and my silence under my affliction was the fullest proof that I neither murmured nor repined, but received all as coming from the hands of a just God. My soul is even as a weaned child.] I felt I must forego many conveniences and comforts which I once enjoyed; and these I gave up without repining or demurring.
Read AdamClarke on Psalms 131 →CambridgeThe Cambridge Bible for Schools and Colleges2. Surely I have calmed and quieted my soul: Like a weaned child on its mother’s breast, Like a weaned child is my soul upon me. He has calmed (lit. levelled, Isaiah 28:25, of levelling ground for sowing) his soul, and silenced it (Psalms 62:1; Psalms 62:5; Lamentations 3:26). It is no longer disturbed by the storms of passion and the clamours of ambition. As the child that has gone through the troublesome process of weaning can lie happily and contentedly in its mother’s arms without fretting or craving for the breast, so the Psalmist’s soul, weaned from worldly ambition, can lie still without murmuring or repining. It is not the helplessness of the child—children in the East were…
Read Cambridge on Psalms 131 →Albert Barnes1798–1870Barnes' Notes on the BibleSurely I have behaved and quieted myself - Margin, as in Hebrew, my soul. The Hebrew is, “If I have not soothed and quieted my soul.” This is a strong mode of affirming that he had done it.
Read Albert Barnes on Psalms 131 →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
Surely I have stilled and quieted my soul; like a weaned child with his mother, like a weaned child is my soul within me.
Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me.
Surely I have stilled and quieted my soul; like a weaned child with his mother, like a weaned child is my soul within me.
Indeed I am composed and quiet, like a young child carried by its mother; I am content like the young child I carry.
Tyndale line
Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child.
Surely I have stilled and quieted my soul; Like a weaned child with his mother, Like a weaned child is my soul within me.
Surely I have stilled and quieted my soul; like a weaned child with his mother, my soul is with me like a weaned child.
Surely I have behaved and quieted myself as a child that is weaned by his mother: my soul is even as a weaned child.
Surely I haue behaued my selfe, like one wained from his mother, and kept silence: I am in my selfe as one that is wained.
Strictly literal
Surely I have restrained and composed my soul, like a weaned child with its mother: my soul within me is as a weaned child.
Have I not compared, and kept silent my soul, As a weaned one by its mother? As a weaned one by me [is] my soul.
Have I not compared, and kept my soul silent, || As a weaned one by its mother? As a weaned one by me [is] my soul.
Surely I have pacified and stilled my soul, like the suckling on its mother's breast: like a suckling is in me my soul.
Indeed I have stilled and quieted my soul; like a weaned child with his mother, my soul within me is like a weaned child.
From the Latin
How he swore to the Lord, he vowed a vow to the God of Jacob:
Simplified
On the contrary, I have chosen to be calm and quiet, like a weaned child with its mother. I am like a weaned child with its mother.
See, I have made my soul calm and quiet, like a child on its mother's breast; my soul is like a child on its mother's breast.
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 Psalms 131:2 reads, "אִם־ לֹ֤א שִׁוִּ֨יתִי׀ וְדוֹמַ֗מְתִּי נַ֫פְשִׁ֥י כְּ֭גָמֻל עֲלֵ֣י אִמּ֑וֹ כַּגָּמֻ֖ל עָלַ֣י נַפְשִֽׁי׃" The Septuagint agrees with the Masoretic Text in all eleven words, maintaining the same meaning and structure, although the word order and articles are adjusted for Greek syntax. There are no significant differences between these two witnesses for this verse, highlighting a strong consistency in the text across these traditions.
אִם־ לֹ֤א שִׁוִּ֨יתִי׀ וְדוֹמַ֗מְתִּי נַ֫פְשִׁ֥י כְּ֭גָמֻל עֲלֵ֣י אִמּ֑וֹ כַּגָּמֻ֖ל עָלַ֣י נַפְשִֽׁי׃
11 of the 11 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 Psalms 131:2
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.
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
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HTn — ParticleHTn
שָׁוָה (shavah) is a Hebrew verb that conveys the idea of being even or smooth, and extends to meanings like agreeing, resembling, or making something like another. It is built from a primitive root and covers a range of uses, including to level, set, or adjust. The entries indicate various forms, such as Qal, Piel, and Hiphil, which express different nuances of the verb.
שָׁוָה vb. (be even, smooth, v. Pi., hence) agree with, be like, resemble
Qal it was not equalled to me, i.e. not requited
Pi. he hath levelled
Hiph. make like
Nithp. (appar.) are alike
base
[שָׁוָה] vb. Pi. set, place
base
H7737a שָׁוָה (be even, smooth, v. Pi., hence) agree with, be like, resemble . make like
. (appar.) are alike
H7737b שָׁוָה Pi. set, place
7737 shavah shaw-vaw'
a primitive root; properly, to level, i.e. equalize;
figuratively, to resemble; by implication, to adjust (i.e.
counterbalance, be suitable, compose, place, yield,
etc.):--avail, behave, bring forth, compare, countervail,
(be, make) equal, lay, be (make, a- )like, make plain, profit,
reckon.
שָׁוָה (sha.vah) — be like.
1) to agree with, be or become like, level, resemble
1a) (Qal)
1a1) to be like
1a2) equivalent (participle)
1a3) to set, place
1a4) setting (participle)
1b) (Piel) to level, smooth, still
1c) (Hiphil) to make like
1d) (Nithpael) to be alike
Aramaic equivalent: she.vah (שְׁוָה "be like" H7739A)
שָׁוָה (sha.vah) — to set.
(Piel) to set, place
Aramaic equivalent: she.vah (שְׁוָה "be set" H7739B)
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
דָּמַם (damam) is a Hebrew verb primarily meaning to be silent or still, with implications of astonishment or cessation. It can also convey the idea of perishing or being destroyed. The word appears in various forms, including Qal, Niphal, Poal, and Hiphil, indicating different nuances of silence and stillness. Notably, it is associated with wailing in Isaiah 23:2.
[דָּמַם] vb. be or grow dumb, silent, still
Qal
be silent
be still (opp. to both speech and motion)
be struck dumb, astounded
Niph. be made silent, i.e. destroyed
Po. ‘composed and quieted my soul’
H1826a דָּמַם be or grow dumb, silent, still H1826b דָּמַם wail
1826 damam daw-man'
a prim root (compare 1724, 1820); to be dumb; by implication,
to be astonished, to stop; also to perish:--cease, be cut down
(off), forbear, hold peace, quiet self, rest, be silent, keep
(put to) silence, be (stand) still, tarry, wait.
see HEBREW for 01724
see HEBREW for 01820
דָּמַם (da.mam) — to silence: stationary.
: stationary
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to wail.
wail
דָּמַם (da.mam) — to silence: silent.
: silent
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
1d) (Hiphil) to make silent (cause to die)
דָּמַם (da.mam) — to silence: destroyed.
: destroyed
1) to be silent, be still, wait, be dumb, grow dumb
1a) (Qal)
1a1) to be silent
1a2) to be still, die
1a3) to be struck dumb
1b) (Niphal) to be silenced, be made silent, destroyed
1c) (Poal) to make quiet
Conj | V-o-Perf-1cs — Conjunction · verb piel perfect first person common singularHC/Vpp1cs
kwi'-et: Verb or adjective only in English Versions of the Bible, "quietness" being used for the noun. No special Hebrew or Greek words are represented, but in the Old Testament usually for some form or derivative of shaqaT, "be undisturbed" (Jud 18:7; compare Pr 1:33, sha'ar, "to loll," "be at ease"; Ec 9:17, nachath, "quiet," "be set on"). For "them that are quiet in the land", in Ps 35:20, see MEEKNESS; POOR. For "quiet prince in Jer 51:59, the Revised Version (British and American) substitutes "chief chamberlain," margin "quartermaster." "Jacob was a quiet (tam, "gentle"] man" (
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/Sp1bs
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
Prep | V-Qal-Inf-c — Preposition · verb qal participle (passive) masculine singularHR/Vqsmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word אֵם (em) means 'mother' and can refer to a human mother, an animal's dam, or even a figurative sense, such as Deborah's nurturing role for her people. It also conveys the idea of a point of departure or division. This word is built from a primitive root and encompasses both literal and figurative meanings.
אֵם 221 n.f. mother
lit. (human) mother
fig. of Deborah as caring for her people
of animals, dam
= point of departure or division
base
H517 אֵם mother . lit. (human) mother
. fig. of Deborah as caring for her people
. of animals, dam
. = point of departure or division
517 'em ame
a primitive word; a mother (as the bond of the family); in a
wide sense (both literally and figuratively (like 1):--dam,
mother, X parting.
see HEBREW for 01
אֵם (em) — mother.
1) mother
1a) of humans
1b) of Deborah's relationship to the people (fig.)
1c) of animals
2) point of departure or division
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
גָּמַל (gamal) is a Hebrew root meaning to deal fully or adequately with someone, which includes concepts like recompensing or rewarding. It also specifically refers to weaning a child and can denote the ripening of fruit, particularly almonds. The entries consistently highlight these meanings without significant disagreement.
גָּמַל vb. 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
Qal
deal out to, do to
deal bountifully with
recompense, repay, requite
wean a child (complete his nursing)
trans. ripen, bear ripe (almonds)
Niph. be weaned
base
H1580 גָּמַל 1. deal fully or adequately with, deal out to. 2. wean. 3. ripen
1580 gamal gaw-mal'
a primitive root; to treat a person (well or ill), i.e.
benefit or requite; by implication (of toil), to ripen, i.e.
(specifically) to wean:--bestow on, deal bountifully, do
(good), recompense, requite, reward, ripen, + serve, mean,
yield.
גָּמַל (ga.mal) — to wean.
1) to deal fully with, recompense
1a) (Qal)
1a1) to deal out to, do to
1a2) to deal bountifully with
1a3) to recompense, repay, requite
2) (Qal) to wean a child (Niphal) to be weaned
3) (Qal) to ripen, bear ripe (almonds)
Prep | V-Qal-Inf-c — Preposition · verb qal participle (passive) masculine singularHRd/Vqsmsa
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
HR/Sp1bs — Preposition · suffixHR/Sp1bs
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/Sp1bs