Psalms 143:3 — Word Study
WLCכִּ֥י רָ֘דַ֤ף אוֹיֵ֨ב׀ נַפְשִׁ֗י דִּכָּ֣א לָ֭אָרֶץ חַיָּתִ֑י הוֹשִׁיבַ֥נִי בְ֝מַחֲשַׁכִּ֗ים כְּמֵתֵ֥י עוֹלָֽם׃
BSAForkîy the enemyʼôyêb [a person who hates or opposes] has pursuedrâdaph■ [chased after with hostile intent] my soulnephesh [the essence of my being, my life force] crushingdâkâʼ■ [bruising, oppressing] my lifechay [my physical and spiritual existence] to the groundʼerets [the earth, a place of darkness and death] making me dwellyâshab■ [causing me to remain, to sit] in darknessmachshâk [a state of spiritual and emotional gloom, like the dead] like those long sinceʻôwlâm deadmûwth [who have been dead for a long time, without hope]
| Greek | English | Parsing |
|---|---|---|
| כִּ֥י | for | Particle |
| רָ֘דַ֤ף | he has pursued | Verb, Qal, perfect third person masculine singular |
| אוֹיֵ֨ב׀ | an enemy | Verb, Qal, participle (active) masculine singular |
| נַפְשִׁ֗י | self my | Noun common feminine singular construct, suffix |
| דִּכָּ֣א | he has crushed | Verb, Piel, perfect third person masculine singular |
| לָ֭אָרֶץ | to the ground | Preposition, noun common feminine singular absolute |
| חַיָּתִ֑י | life my | Noun common feminine singular construct, suffix |
| הוֹשִׁיבַ֥נִי | he has caused to dwell me | Verb hiphil perfect third person masculine singular, suffix |
| בְ֝מַחֲשַׁכִּ֗ים | in dark places | Preposition, noun common masculine plural absolute |
| כְּמֵתֵ֥י | like dead [people] of | Preposition, verb qal participle (active) masculine plural common |
| עוֹלָֽם׃ | antiquity | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the enemy has pursued my soul, crushing my life to the ground, making me dwell in darkness like those long since dead. |
| KJV | For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. |
| ASV | For the enemy hath persecuted my soul; He hath smitten my life down to the ground: He hath made me to dwell in dark places, as those that have been long dead. |
| YLT | For an enemy hath pursued my soul, He hath bruised to the earth my life, He hath caused me to dwell in dark places, As the dead of old. |
| WEB | For the enemy pursues my soul. He has struck my life down to the ground. He has made me live in dark places, as those who have been long dead. |
| BBE | The evil man has gone after my soul; my life is crushed down to the earth: he has put me in the dark, like those who have long been dead. |
The translations agree here in their rendering of the actions and emotions expressed in the verse.
The verse contains a main clause followed by two subordinate phrases that elaborate on the actions and conditions described.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָיַב
verbרָדַף
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 143:3
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 Lament for Deliverancegenerated
Psalm 143:3 expresses the psalmist's deep distress as he feels pursued by an enemy who seeks to destroy him. This verse captures the essence of his suffering, as he feels crushed and enveloped in darkness, akin to those who have long since passed away. The surrounding verses further illustrate his plea for help and remembrance of God's past works, emphasizing his reliance on divine intervention in times of trouble.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 7:1–2 | O LORD my God, I take refuge in You; save me and deliver me from all my pursuers, |
| 2 | Psalm 17:9–13 | from the wicked who assail me, from my mortal enemies who surround me. |
| 3 | Psalm 35:4 | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| 4 | Psalm 54:3 | For strangers rise up against me, and ruthless men seek my life— men with no regard for God. Selah |
| 5 | Psalm 142:6 | Listen to my cry, for I am brought quite low. Rescue me from my pursuers, for they are too strong for me. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — דִּכָּא, di.Ka'generated
The verb דִּכָּא (daka') means to crush or bruise, indicating a severe oppression or injury. It can refer to both physical and emotional states, often used in contexts of suffering or humiliation. The parsing as a Piel verb suggests an active and intensive action, emphasizing the depth of the psalmist's anguish.
In this context, דִּכָּא conveys the psalmist's feeling of being overwhelmed by his enemy's relentless pursuit. It captures the intensity of his emotional and spiritual pain, suggesting that he feels not only physically attacked but also spiritually crushed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses crushing to convey the severity of the psalmist's suffering.
Sentence Structuregenerated
The main verb in the verse is רָדַף (ra.Daf), which means 'he has pursued.' This verb governs the entire clause, indicating the action taken by the enemy. The structure of the sentence shows a sequence of actions: the enemy pursues, crushes, and causes the psalmist to dwell in darkness.
The verse is composed of several phrases: the subject אוֹיֵב ('o.Yev), meaning 'an enemy,' followed by the actions of pursuit and crushing, and concluding with the state of being made to dwell in darkness. This structure emphasizes the relentless nature of the pursuit and the resultant despair.
Septuagint Backgroundgenerated
In the Septuagint, דִּכָּא is rendered as ἐταπείνωσεν (etapeinōsen), meaning 'he humbled.' This translation suggests a focus on the humiliation aspect of the psalmist's experience, which aligns with the emotional depth of the original Hebrew.
The choice of this Greek word indicates a broader interpretation of the psalmist's suffering, highlighting not just physical oppression but also a spiritual and emotional degradation.
In plain words — the whole versegenerated
Psalm 143:3 describes the psalmist's cry for help as he feels pursued by an enemy who is crushing his spirit and making him live in darkness. The verse reflects a deep sense of despair and hopelessness, as he likens his situation to that of the dead, emphasizing his need for divine intervention.
Frequently Asked Questionsgenerated
It signifies that the enemy is actively seeking to destroy the psalmist's very essence and well-being, causing deep emotional and spiritual pain.
He uses the word דִּכָּא to express that he feels not only physically oppressed but also spiritually and emotionally bruised.
Dwelling in darkness symbolizes a state of despair and hopelessness, akin to being among the dead, indicating a lack of light, hope, or joy.
The psalmist's description of his suffering sets the stage for his plea for God's intervention and mercy, highlighting his reliance on divine support in times of trouble.
Reflection Questionsgenerated
- In what ways have I felt pursued by challenges or adversaries in my life?
- How can I find hope and light in times of darkness, similar to the psalmist's plea?
- What does it mean to me to feel crushed or oppressed, and how can I seek help?
- How can I relate to the psalmist's experience of despair and find ways to support others in similar situations?
The early church on this verse — how the Fathers read it
The early Church Fathers often referenced this psalm in discussions of suffering and divine help. Here is a quotation from Augustine of Hippo, who reflects on the psalmist's experience of persecution and humility.
"For the enemy has persecuted my soul: he has humbled my life on the earth" [Psalms 143:3]. Here we speak, here our Head speaks for us.Early Church Fathers on Psalms 143 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 143:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the enemy hath persecuted my soul,.... Which is to be connected with Psalms 143:1; and is a reason why he desires his prayer might be answered, seeing his enemy, either Saul, or Absalom his own
Read John Gill on Psalms 143 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead. For the enemy hath persecuted my soul.
Read Robert Jamieson on Psalms 143 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is not a reason of what he last said, , but an argument to enforce his petition delivered , and repeated , &c. For though I am not faultless, if thou shouldst make an exact search into me, yet mine enemies are more culpable and highly unjust, and therefore I hope for thy help against them, from thy justice as well as mercy. My soul, i.e. my life; for nothing less will satisfy him. He hath smitten my life down to the ground; he hath beaten me down to the ground, where I lie struggling for life. He hath made me to dwell in darkness; he hath forced me to have mine abode in dark vaults and caves, where I am out of sight and memory, and in as forlorn and hopeless a condition in the eye of…
Read Matthew Poole on Psalms 143 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 143:3 For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead.Ver. 3. For the enemy hath persecuted my soul] Quasi rabie ferali percitus, he hath raged unreasonably. The utmost of a danger is to be related before the Lord in prayer, and to be acknowledged after we are delivered out of it, by way of thankfulness.
Read John Trapp on Psalms 143 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) This verse explains the last. The affliction under which the psalmist suffers is evidence that God is visiting for sin. He hath made . . .—See Lamentations 3:6; and comp. Psalms 88:5-6. Long dead.—Literally, either dead of old, or dead for ever, according as we take ‘τlam of past or future time. LXX., νεκροὺςαἰῶνος; Vulg., mortuos sζculi.
Read Charles John Ellicott on Psalms 143 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. He hath made me to dwell in darkness] Literally, in dark places. This may be understood of David's taking refuge in caves and dens of the earth, to escape from his persecuting son; yea, even to take refuge in the tombs, or repositories of the dead.
Read AdamClarke on Psalms 143 →
CambridgeThe Cambridge Bible for Schools and Colleges3, 4. The reason for his prayer. The extremity of his present sufferings seems to be a proof that God is calling him to account and punishing him for his sins with strict severity.
Read Cambridge on Psalms 143 →
Albert Barnes1798–1870Barnes' Notes on the BibleFor the enemy hath persecuted my soul - Has persecuted me; has sought my life. He hath smitten my life down to the ground - He has, as it were, trampled me down to the earth.
Read Albert Barnes on Psalms 143 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For the enemy has pursued my soul, crushing my life to the ground, making me dwell in darkness like those long since dead.
For the enemy pursues my soul. He has struck my life down to the ground. He has made me live in dark places, as those who have been long dead.
For the enemy has pursued my soul, crushing my life to the ground, making me dwell in darkness like those long since dead.
Certainly my enemies chase me. They smash me into the ground. They force me to live in dark regions, like those who have been dead for ages.
Tyndale line
For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead.
For the enemy hath persecuted my soul; He hath smitten my life down to the ground: He hath made me to dwell in dark places, as those that have been long dead.
For the enemy hath persecuted my soul; he hath smitten my life down to the ground: he hath made me to dwell in dark places, as those that have been long dead.
For the enemy hath persecuted my soul; he hath smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead.
For the enemie hath persecuted my soule: he hath smitten my life downe to the earth: he hath layde me in the darkenes, as they that haue bene dead long agoe:
Strictly literal
For the enemy persecuteth my soul: he hath crushed my life down to the earth; he hath made me to dwell in dark places, as those that have been long dead.
For an enemy hath pursued my soul, He hath bruised to the earth my life, He hath caused me to dwell in dark places, As the dead of old.
For an enemy has pursued my soul, || He has bruised my life to the earth, || He has caused me to dwell in dark places, || As the dead of old.
For the enemy hath pursued my soul; he hath crushed to the ground my life; he hath made me dwell in darkness, as those that are dead eternally.
The enemy has pursued my soul; he has crushed me to the ground; he has made me to live in darkness like those who have been dead a long time.
From the Latin
Lord, what is man, that thou art made known to him? or the son of man, that thou makest account of him?
Simplified
The enemy has chased me down. He crushes me to the ground. He makes me live in darkness like those who died a long time ago.
The evil man has gone after my soul; my life is crushed down to the earth: he has put me in the dark, like those who have long been dead.
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 143:3 reads: 'For the enemy has pursued my soul, crushing my life to the ground, making me dwell in darkness like those long since dead.' The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, although it presents the words in a different order and includes its own articles. The Dead Sea Scrolls, specifically 11Q5, also align closely with the Masoretic Text, maintaining the same wording and meaning. However, 4Q97 contains only partial text, with some words restored by an editor, which indicates that while it shares the same overall content, it is not as complete as the other witnesses. Overall, the primary differences arise from the completeness of the texts rather than the content itself, as they all convey the same essential message.
כִּ֥י רָ֘דַ֤ף אוֹיֵ֨ב׀ נַפְשִׁ֗י דִּכָּ֣א לָ֭אָרֶץ חַיָּתִ֑י הוֹשִׁיבַ֥נִי בְ֝מַחֲשַׁכִּ֗ים כְּמֵתֵ֥י עוֹלָֽם׃
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.
כי ירדוף אויב נפש׳י דכאה לארץ חית׳י הושיב׳ני במחשכים כמיתי עולם
11 words on the leather.
[כי] [רדף] [אויב] [נפש׳י] [דכא] [לארץ] חית׳י הושיב׳ני מחשכים [כמתי] [עולם]
2 words on the leather — 1 partly restored, 8 supplied entire by an editor.
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 143:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רָדַף (radaph) is a Hebrew verb meaning to pursue, chase, or persecute. It conveys the idea of running after something, often with hostile intent, and can also figuratively refer to following time or securing something. The word has various forms, including Qal, Niphal, Piel, Pual, and Hiphil, each indicating different nuances of pursuit or being pursued.
רָדַף 141 vb. pursue, chase, persecute
Qal 128
pursue
lit. put to flight, chase
lit., the pursuers
chase, hunt
pursue
fig. persecute, harass
pursue, dog
fig. follow after, aim to secure
Niph. upon the neck (i.e. closely) we are pursued
Pi. pursue ardently
Pu. it shall be chased away like chaff of the mountains
Hiph. usu. they chased him
base
H7291 רָדַף pursue, chase, persecute
7291 radaph raw-daf'
a primitive root; to run after (usually with hostile intent;
figuratively (of time) gone by):--chase, put to flight,
follow (after, on), hunt, (be under) persecute(-ion, -or),
pursue(-r).
רָדַף (ra.daph) — to pursue.
1) to be behind, follow after, pursue, persecute, run after
1a) (Qal)
1a1) to pursue, put to flight, chase, dog, attend closely upon
1a2) to persecute, harass (fig)
1a3) to follow after, aim to secure (fig)
1a4) to run after (a bribe) (fig)
1b) (Niphal)
1b1) to be pursued
1b2) one pursued (participle)
1c) (Piel) to pursue ardently, aim eagerly to secure, pursue
1d) (Pual) to be pursued, be chased away
1e) (Hiphil) to pursue, chase
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
en'-e-mi ('oyebh, tsar, tsar; echthros):
"Enemy," "enemies," are frequent words in the Old Testament. The Hebrew word most often so translated is 'oyebh, meaning perhaps literally, "one who hates"; very frequent in the Psalms, eg. 3:7; 6:10; 7:5; 8:2; 9:3,1; 13:2, where the cry is often for deliverance from enemies. Another word for "enemy," found chiefly in the poetical books, is tsar, or tsar, "distresser," "straitener" (Nu 10:9; Job 16:9; Ps 27:2,12, the Revised Version (British and American) "adversary," etc.); also tsarar (Es 3:10; Ps 8:2; 10:5 the King James Version, etc.). Other words are `ar, "one awake" (
→ General scriptures concerning Ex 23:5; Job 31:29,30; Ps 35:1-28; Pr 24:17,18; 25:21,22; Mt 5:43-48; Lu 6:27-36; Ro 12:14,20
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
דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.
[דָּכָא] vb. crush, poet.
not in Qal;Niph. crushed, fig. = contrite ones
Pi. crush
Pu. crushed, broken in pieces, shattered
Hithp. crushed
base
H1792 דָּכָא crush poet. . crushed, fig. = contrite ones
. crush
. crushed, broken in pieces, shattered
. crushed
1792 daka' daw-kaw'
a primitive root (compare 1794); to crumble; transitively, to
bruise (literally or figuratively):--beat to pieces, break (in
pieces), bruise, contrite, crush, destroy, humble, oppress,
smite.
see HEBREW for 01794
דָּכָא (da.kah) — to crush.
1) to crush, be crushed, be contrite, be broken
1a) (Niphal)
1a1) to be crushed
1a2) to be contrite (fig.)
1b) (Piel) to crush
1c) (Pual)
1c1) to be crushed, be shattered
1c2) to be made contrite
1d) (Hithpael) to allow oneself to be crushed
V-Piel-Perf-3ms — Verb · Piel · perfect third person masculine singularHVpp3ms
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
The Hebrew word חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp1bs
מַחְשָׁךְ (machshak) refers to a dark place or darkness, often used poetically. It is derived from the root meaning darkness and can imply secrecy or a hiding place, including metaphorical uses like the grave. The Aramaic equivalent is חֲשׁוֹךְ (cha.shokh), also meaning darkness.
מַחְשָׁךְ n.m. dark place (poet.)
base
H4285 מַחְשָׁךְ dark place (poet.)
4285 machshak makh-shawk'
from 2821; darkness; concretely, a dark place:--dark(-ness,
place).
see HEBREW for 02821
מַחְשָׁךְ (mach.shakh) — darkness.
1) darkness, dark place, secrecy
1a) hiding-place
1b) dark region
1c) grave
Aramaic equivalent: cha.shokh (חֲשׁוֹךְ "darkness" H2816)
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Prep | V-Qal — Preposition · verb qal participle (active) masculine plural commonHR/Vqrmpc
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…
עוֹלָם (owlam) refers to concepts of long duration, antiquity, and futurity, encompassing meanings like eternity and perpetual existence. It is derived from a root meaning 'concealed' or 'the vanishing point.' The term is used to describe both ancient times and an indefinite future, indicating continuity and everlastingness.
עוֹלָם 439 n.m. long duration, antiquity, futurity
base
H5769 עוֹלָם long duration, antiquity, futurity
5769 `owlam o-lawm'
or lolam {o-lawm'}; from 5956; properly, concealed, i.e. the
vanishing point; generally, time out of mind (past or future),
i.e. (practically) eternity; frequentatively, adverbial
(especially with prepositional prefix) always:--alway(-s),
ancient (time), any more, continuance, eternal, (for,
(n-))ever(-lasting, -more, of old), lasting, long (time), (of)
old (time), perpetual, at any time, (beginning of the) world
(+ without end). Compare 5331, 5703.
see HEBREW for 05956
see HEBREW for 05331
see HEBREW for 05703
עוֹלָם (o.lam) — forever: enduring.
: enduring/eternal
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — Everlasting.
This name means long duration, everlasting, perpetual
Another name of ye.ho.vah (יהוה "LORD" H3068G)
עוֹלָם (o.lam) — forever: any time.
: any_time
1) long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world
1a) ancient time, long time (of past)
1b) (of future)
1b1) for ever, always
1b2) continuous existence, perpetual
1b3) everlasting, indefinite or unending future, eternity
עוֹלָם (o.lam) — forever: antiquity.
: old/ancient
N-ms — Noun common · masculine singular absoluteHNcmsa
