Psalms 25:1 — Word Study
WLCאֵלֶ֥יךָ יְ֝הוָ֗ה נַפְשִׁ֥י אֶשָּֽׂא׃
BSAOf DavidDâvid To Youʼêl [unto, towards] O LORDYᵉhôvâh [Yehovah, the Lord God] I liftnâsâʼ▸ up my soulnephesh [raise, exalt, living being, inner self]
| Greek | English | Parsing |
|---|---|---|
| אֵלֶ֥יךָ | to you | Preposition, suffix |
| יְ֝הוָ֗ה | O Yahweh | Noun proper |
| נַפְשִׁ֥י | desire my | Noun common feminine singular construct, suffix |
| אֶשָּֽׂא׃ | I lift up | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To You, O LORD, I lift up my soul; |
| KJV | Unto thee, O LORD, do I lift up my soul. |
| ASV | Unto thee, O Jehovah, do I lift up my soul. |
| YLT | By David. Unto Thee, O Jehovah, my soul I lift up. |
| WEB | To you, Yahweh, I lift up my soul. |
| BBE | To you, O Lord, my soul is lifted up. |
Translations agree on the action of lifting the soul to the LORD, emphasizing trust and reliance.
The sentence has a main clause with a clear action directed towards God, emphasizing the psalmist's intent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
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 25:1
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 Prayer for Guidance and Trustgenerated
Psalm 25:1 introduces a heartfelt plea from David to the LORD, expressing his desire to trust in God amidst challenges. The psalm continues with themes of guidance and reliance on God's faithfulness, as seen in the following verses where David asks not to be put to shame and seeks divine instruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 24:4 | He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear deceitfully. |
| 2 | Psalm 86:4 | Bring joy to Your servant, for to You, O Lord, I lift up my soul. |
| 3 | Psalm 143:8 | Let me hear Your loving devotion in the morning, for I have put my trust in You. Teach me the way I should walk, for to You I lift up my soul. |
| 4 | 1 Samuel 1:15 | “No, my lord,” Hannah replied. “I am a woman oppressed in spirit. I have not had any wine or strong drink, but I have poured out my soul before the LORD. |
| 5 | Lamentations 3:41 | Let us lift up our hearts and hands to God in heaven: |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֶשָּֽׂא, 'e.Sagenerated
The Hebrew verb אֶשָּׂא ('e.Sa) means 'to lift' or 'to raise'. It is a Qal imperfect form in the first person singular, indicating that David is performing the action of lifting his soul. This word conveys the idea of elevating something, whether physically or metaphorically, and is often used in contexts where one seeks support or divine assistance.
In this verse, David is lifting his soul towards God, signifying a deep spiritual act of surrender and trust. The lifting of the soul indicates a desire for connection and reliance on the divine, reflecting the broader biblical theme of seeking God in times of need.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, where it uses lift up for אֶשָּֽׂא.
Sentence Structuregenerated
The main verb אֶשָּֽׂא governs the entire verse, indicating the action of lifting. The structure is straightforward, with the prepositional phrase אֵלֶ֥יךָ indicating direction towards the LORD, followed by the object of the action, נַפְשִׁ֥י, which is the soul being lifted.
The word order in Hebrew places emphasis on the act of lifting the soul to the LORD, showcasing the psalmist's intent and focus.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אֶשָּֽׂא is rendered as ἦρα, which means 'I lifted'. This choice reflects a direct translation of the action and maintains the same sense of elevation towards God.
The translation aligns closely with the original Hebrew, emphasizing the act of lifting as a significant spiritual gesture.
In plain words — the whole versegenerated
Psalm 25:1 shows David lifting his soul to the LORD, expressing his trust and reliance on God. This verse sets the tone for the psalm, which continues with requests for guidance and assurance.
Frequently Asked Questionsgenerated
Lifting up one's soul signifies a deep act of trust and surrender to God, seeking His guidance and support.
David uses 'Yahweh' to acknowledge the personal and covenantal relationship between God and His people.
This verse introduces the themes of trust and guidance that are further developed in the following verses of the psalm.
David's example teaches us the importance of turning to God in prayer and lifting our concerns and desires to Him.
Reflection Questionsgenerated
- In what areas of my life do I need to lift my soul to God for guidance?
- How can I cultivate a deeper trust in God similar to David's?
- What does it mean for me to surrender my desires to the LORD?
- How can I apply the themes of this psalm in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, discussing themes of spiritual longing and the nature of trust in God.
"Unto You, O Lord, have I lift up my soul" [Psalms 25:1]: with spiritual longing have I lift up the soul, that was trodden down on the earth with carnal longings.Early Church Fathers on Psalms 25 →
This is the first psalm laid out by the Hebrew alphabet.… In the course of the whole book, there are two types of these psalms.Early Church Fathers on Psalms 25 →
From all earthly profit, from all the things of this world that seem good, raising my spirit, let me come to you, Lord; I have been lifted up, now not trusting in money, or house, or business, or military might or in my abilities,Early Church Fathers on Psalms 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 25:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleUnto thee, O Lord, do I lift up my soul. Either "in prayer", as the Chaldee paraphrase adds (s); and denotes sincere, affectionate, hearty prayer to God, a drawing nigh to him with a true heart: for
Read John Gill on Psalms 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryUnto thee, O LORD, do I lift up my soul. Psalms 25:1-22.-Prayer for deliverance from enemies, grounded on God's faithfulness to His trusting people (Psalms 25:1-5); appeal to God to remember not
Read Robert Jamieson on Psalms 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 25 THE This Psalm seems to have been composed when David was under some straits and pressures, when his outward afflictions were accompanied with inward horrors of conscience for his sins, by which he had forfeited God’ s favour, and procured these calamities to himself. David, being distressed by his enemies, taketh his refuge in God, ; prayeth for the remission of the sins of his youth, . He showeth the goodness of the Lord to the meek, to such as keep his covenant, to such as fear him, . He prayeth for help in affliction, ; and against his enemies, ; and to redeem his church from trouble, . i.e. I direct my desires and prayers with hope or expectation of a gracious answer, which…
Read Matthew Poole on Psalms 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 25:1 « [A Psalm] of David. » Unto thee, O LORD, do I lift up my soul.A Psalm of David] An excellent psalm; the second of those seven called by the ancients penitential; and such as may well serve us for a pattern of our daily prayers; as wherein David beggeth three things (answerable to those two last petitions in the Lord’ s prayer), first, pardon of sin; secondly, guidance of God’ s good Spirit; thirdly, defence against his enemies (Beza). It appeareth that this psalm was made by David when he was well in years, Psalms 25:7, after his sin in the matter of Uriah (that great iniquity, as he calleth it, Psalms 25:11, saith Vatablus), and some gather, from Psalms 25:19, that he framed…
Read John Trapp on Psalms 25 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM XXV The psalmist, in great distress, calls upon God frequently, 1-5; prays for pardon with the strong confidence of being heard, 6-11; shows the blessedness of the righteous, 12-14; again earnestly implores the Divine mercy; and prays for the restoration of Israel, 15-22. NOTES ON PSALM XXV This Psalm seems to refer to the case of the captives in Babylon, who complain of oppression from their enemies, and earnestly beg the help and mercy of God. It is the first of those called acrostic Psalms, i.e., Psalms each line of which begins with a several letter of the Hebrew alphabet in their common order. Of acrostic Psalms there are seven, viz., Psalms 25, Psalms 34, Psalms 37, Psalms 111…
Read AdamClarke on Psalms 25 →CambridgeThe Cambridge Bible for Schools and Colleges1–7. Petition for protection, guidance, and pardon.
Read Cambridge on Psalms 25 →Albert Barnes1798–1870Barnes' Notes on the BibleUnto thee, O Lord, do I lift up my soul - In meditation; in gratitude; in praise. The idea is, that the thoughts are lifted up from earth and earthly subjects to God.
Read Albert Barnes on Psalms 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible1. Unto thee, O Lord—The address is emphatic. To thee only, exclusive of all trust in false gods, or in men. Lift up my soul—A Hebraism for, I direct all my desire to thee.
Read Daniel Denison Whedon on Psalms 25 →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
To You, O LORD, I lift up my soul;
To you, Yahweh, I lift up my soul.
Of David. To You, O LORD, I lift up my soul;
O Lord, I come before you in prayer.
Tyndale line
Unto thee, O LORD, do I lift up my soul.
Unto thee, O Jehovah, do I lift up my soul.
Unto thee, O LORD, do I lift up my soul.
A Psalm of David. To thee, O LORD, do I lift up my soul.
A Psalme of David. Unto thee, O Lord, lift I vp my soule.
Strictly literal
Unto thee, Jehovah, do I lift up my soul.
By David. Unto Thee, O Jehovah, my soul I lift up.
BY DAVID. [ALEPH-BET] To You, O YHWH, I lift up my soul.
“Of David.” Unto thee, O Lord, do I lift up my soul.
To you, Yahweh, I lift up my life!
From the Latin
Unto the end, a psalm for David. Judge me, O Lord, for I have walked in my innocence: and I have put my trust in the Lord, and shall not be weakened.
Simplified
Lord, I come to worship you.
To you, O Lord, my soul is lifted up.
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 both agree on the wording of this verse. The Septuagint reflects the same four words as the Hebrew, indicating a consistent understanding of the text across these ancient witnesses.
אֵלֶ֥יךָ יְ֝הוָ֗ה נַפְשִׁ֥י אֶשָּֽׂא׃
4 of the 4 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 25:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep | Suff — Preposition · suffixHR/Sp2ms
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
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
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs