Psalms 31:9 — Word Study
WLCחָנֵּ֥נִי יְהוָה֮ כִּ֤י צַ֫ר־ לִ֥י עָשְׁשָׁ֖ה בְכַ֥עַס עֵינִ֗י נַפְשִׁ֥י וּבִטְנִֽי׃
BSAnotlôʼ to shutçâgar handyâd enemyʼôyêb to standʻâmad broadmerchâb footregel
| Greek | English | Parsing |
|---|---|---|
| חָנֵּ֥נִי | show favor to me | Verb qal imperative second person masculine singular, suffix |
| יְהוָה֮ | O Yahweh | Noun proper |
| כִּ֤י | for | Particle |
| צַ֫ר־ | it is distress | Verb, Qal, perfect third person masculine singular |
| לִ֥י | to me | Preposition, suffix |
| עָשְׁשָׁ֖ה | it has wasted away | Verb, Qal, perfect third person feminine singular |
| בְכַ֥עַס | with grief | Preposition, noun common masculine singular absolute |
| עֵינִ֗י | eye my | Noun common feminine singular construct, suffix |
| נַפְשִׁ֥י | being my | Noun common feminine singular construct, suffix |
| וּבִטְנִֽי׃ | and belly my | Conjunction, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Be merciful to me, O LORD, for I am in distress; my eyes fail from sorrow, my soul and body as well. |
| KJV | Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly. |
| ASV | Have mercy upon me, O Jehovah, for I am in distress: Mine eye wasteth away with grief, yea, my soul and my body. |
| YLT | Favour me, O Jehovah, for distress [is] to me, Mine eye, my soul, and my body Have become old by provocation. |
| WEB | Have mercy on me, Yahweh, for I am in distress. My eye, my soul, and my body waste away with grief. |
| BBE | Have mercy on me, O Lord, for I am in trouble; my eyes are wasted with grief, I am wasted in soul and body. |
The translations agree on the plea for mercy expressed in חָנֵּ֥נִי.
The structure features a main plea followed by clauses that explain the psalmist's distress, emphasizing the depth of his suffering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבְּ
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 31:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Cry for Mercygenerated
Psalm 31:9 captures the psalmist's plea for mercy during a time of distress. This verse reflects a deep emotional state where the psalmist feels overwhelmed by sorrow, with both physical and spiritual implications. The surrounding verses further illustrate the psalmist's plight, emphasizing the need for God's intervention amidst suffering and despair.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 6:7 | My eyes fail from grief; they grow dim because of all my foes. |
| 2 | Psalm 88:9 | My eyes grow dim with grief. I call to You daily, O LORD; I spread out my hands to You. |
| 3 | Job 17:7 | My eyes have grown dim with grief, and my whole body is but a shadow. |
| 4 | Lamentations 4:17 | All the while our eyes were failing as we looked in vain for help. We watched from our towers for a nation that could not save us. |
| 5 | Lamentations 5:17 | Because of this, our hearts are faint; because of these, our eyes grow dim— |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָנֵּ֥נִי, cho.ne.nigenerated
The verb חָנַן (chanan) means to show favor or be gracious, often implying an act of kindness from a higher authority towards someone in need. In this verse, the psalmist implores the LORD for compassion, highlighting a relationship of dependence on divine mercy.
The imperative form indicates urgency and desperation, as the psalmist seeks immediate relief from distress. This word encapsulates the essence of the psalmist's plea, as it conveys a heartfelt request for grace and assistance in a time of deep sorrow.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations are consistent in conveying the psalmist's cry for mercy, with all versions using similar phrases for חָנֵּ֥נִי.
Sentence Structuregenerated
The main verb חָנֵּ֥נִי governs the plea for mercy, with the rest of the verse expanding on the psalmist's condition. The structure emphasizes the psalmist's urgent request, followed by descriptions of distress and sorrow.
The syntax reveals a series of clauses that articulate the psalmist's emotional state: the plea for mercy, the cause of distress, and the physical manifestations of grief, creating a layered expression of suffering.
Septuagint Backgroundgenerated
The Septuagint translates חָנֵּ֥נִי as συνέκλεισάς, indicating a focus on confinement or being shut in, which may reflect the psalmist's feeling of being trapped in distress. This choice shows a nuanced interpretation of the original Hebrew, emphasizing the entrapment of the soul in sorrow.
This rendering highlights the emotional and spiritual dimensions of the plea, suggesting that the psalmist's experience is not only physical but also deeply existential.
In plain words — the whole versegenerated
Psalm 31:9 expresses a heartfelt plea for mercy from the LORD during a time of great distress. The psalmist feels overwhelmed by sorrow, with both his eyes and soul suffering. This verse highlights the deep emotional pain experienced and the need for divine compassion.
Frequently Asked Questionsgenerated
The psalmist is seeking compassion and help from God during a time of intense distress and sorrow, indicating a reliance on divine grace.
The verse reveals the psalmist's deep anguish, as both physical and spiritual aspects are affected by grief, showing a holistic experience of suffering.
This verse teaches the importance of turning to God in times of trouble, recognizing our need for His compassion and support.
Similar themes of distress and seeking God's mercy are found throughout the Psalms, illustrating a common human experience of suffering and the desire for divine intervention.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's mercy and compassion?
- How can I express my feelings of distress and sorrow to God in prayer?
- What does it mean for me to rely on God's grace during difficult times?
- How can I support others who are experiencing distress, reflecting the mercy I seek from God?
The early church on this verse — how the Fathers read it
Early Christian writers have commented on this verse, reflecting on themes of mercy and human suffering as expressed in the psalm.
Nothing darkens the mind like unbridled wrath.Early Church Fathers on Psalms 31 →
"Have mercy on me, O Lord, for I am troubled" [Psalms 31:9]. But what is this unlooked-for cruelty of the persecutors, striking such dread into me? "Have mercy on me,Early Church Fathers on Psalms 31 →
The deadly poison of anger has to be utterly rooted out from the inmost corners of our soul. For as long as this remains in our hearts and blinds with its hurtful darkness the eye of the soul,Early Church Fathers on Psalms 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 31:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHave mercy upon me, O Lord, for I am in trouble,.... A sudden change of case and frame this!
Read John Gill on Psalms 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHave mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly. The second strophe. His distress, and his commission of it to the Lord in prayer.
Read Robert Jamieson on Psalms 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWith grief; with continual weeping. See Poole "". My soul; my sorrows are not counterfeit or slight, but inward and hearty; my mind is oppressed, my heart is ready to sink under my burden. My belly, i.e. my bowels contained in my belly; which are the seat of the affections, and fountains of support and nourishment to the whole body. Thus the whole man, both soul and body, inside and outside, are consumed.
Read Matthew Poole on Psalms 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 31:9 Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, [yea], my soul and my belly.Ver. 9. Have mercy upon me, O Lord] Antiquum obtine, Do now, Lord, as thou hitherto hast done. For I am in trouble] Overwhelmed with the terrors of death, and ready to sink, animus mihi pendet, I know not what to do. Mine eye is consumed with grief] Computruit facies mea, mine eye ( nitor oculi, vel facies) is gnawn away, or worm-eaten. Yea, my soul, and my belly] Belly may be taken for the whole body, which was pined away and infeebled with pensiveness. Vatablus by soul understandeth the natural appetite after meat, and by belly the digestion, both which were decayed.
Read John Trapp on Psalms 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Mine eye is consumed . . .—Comp. Psalms 6:7. It was an old idea that the eye could weep itself away. It is an actual fact that the disease glaucoma is very much influenced by mental emotions. Belly.—Better, body—both mind and body were suffering.
Read Charles John Ellicott on Psalms 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Mine eye is consumed] He now returns, and speaks of his present situation. Grief had brought many tears from his eyes, many agonies into his soul, and many distressful feelings into his whole frame. My soul and my belly.] The belly is often taken for the whole body. But the term belly or bowels, in such as case as this, may be the most proper; for in distress and misery, the bowels being the most tender part, and in fact the very seat of compassion, they are often most affected. In Greek the word σπλαγχνον signifies a bowel, and σπλαγχνιζομαι signifies to be moved with compassion; to feel misery in the bowels at the sight of a person in pain and distress.
Read AdamClarke on Psalms 31 →CambridgeThe Cambridge Bible for Schools and Colleges9–18. The tone of the Psalm changes. The recollection of past mercies brings present suffering into sharper relief. “A sorrow’s crown of sorrow is remembering happier things.” This part of the Psalm reminds us of Psalms 6, and of Jeremiah’s complaints.
Read Cambridge on Psalms 31 →Albert Barnes1798–1870Barnes' Notes on the BibleHave mercy upon me, O Lord, for I am in trouble - The nature and sources of his trouble are specified in the verses following.
Read Albert Barnes on Psalms 31 →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
Be merciful to me, O LORD, for I am in distress; my eyes fail from sorrow, my soul and body as well.
Have mercy on me, Yahweh, for I am in distress. My eye, my soul, and my body waste away with grief.
Be merciful to me, O LORD, for I am in distress; my eyes fail from sorrow, my soul and body as well.
Have mercy on me, for I am in distress! My eyes grow dim from suffering. I have lost my strength.
Tyndale line
Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.
Have mercy upon me, O Jehovah, for I am in distress: Mine eye wasteth away with grief, yea, my soul and my body.
Have mercy upon me, O LORD, for I am in distress: mine eye wasteth away with grief, yea, my soul and my body.
Have mercy upon me, O LORD, for I am in trouble: my eye is consumed with grief, yes , my soul and my belly.
Haue mercie vpon mee, O Lord: for I am in trouble: mine eye, my soule and my bellie are consumed with griefe.
Strictly literal
Be gracious unto me, Jehovah, for I am in trouble: mine eye wasteth away with vexation, my soul and my belly.
Favour me, O Jehovah, for distress [is] to me, Mine eye, my soul, and my body Have become old by provocation.
Favor me, O YHWH, for distress [is] to me, || My eye, my soul, and my body || Have become old by provocation.
(31:10) Be gracious unto me, O Lord, for I am in distress; my eye is consumed through vexation—my soul [too] and my body.
Have mercy upon me, Yahweh, for I am in distress; my eyes grow weary with grief with my soul and my body.
From the Latin
Do not become like the horse and the mule, who have no understanding. With bit and bridle bind fast their jaws, who come not near unto thee.
Simplified
Be kind to me Lord, for I am upset. I can hardly see from so much crying. I am completely wasting away.
Have mercy on me, O Lord, for I am in trouble; my eyes are wasted with grief, I am wasted in soul and body.
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 aligns closely with the Septuagint, with eight out of ten words matched. The Dead Sea Scrolls show partial agreement, with some words restored and others supplied by an editor, indicating a shared tradition in the text's transmission.
חָנֵּ֥נִי יְהוָה֮ כִּ֤י צַ֫ר־ לִ֥י עָשְׁשָׁ֖ה בְכַ֥עַס עֵינִ֗י נַפְשִׁ֥י וּבִטְנִֽי׃
8 of the 10 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.
ולא הסגרת׳ני ביד אויב [העמדת] [במרחב] [רגל׳י]
7 words of the verse are on this fragment — 1 partly restored, 3 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 31:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
HVqv2ms/Sp1bs — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp1bs
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)
HNpt — Noun properHNpt
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)
HTc — 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…
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
עָשֵׁשׁ (ashesh) is a Hebrew word that means to waste away or fail. It is a primitive root that conveys the idea of shrinking or being consumed. The entries consistently focus on the notion of deterioration or decline.
[עָשֵׁשׁ] waste away
base
H6244 [עָשֵׁשׁ] waste away
6244 `ashesh aw-shaysh'
a primitive root; probably to shrink, i.e. fail:--be
consumed.
עָשֵׁשׁ (a.shesh) — to waste.
(Qal) to waste away, fail
HVqp3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
כַּ֫עַס (ka.as) refers to feelings of vexation and anger, encompassing grief and provocation. It is derived from a root that suggests a sense of irritation or sorrow. The word appears in contexts relating to both human and divine emotions, indicating a range of feelings from frustration to wrath.
כַּ֫עַס n.m. vexation, anger
base
כַּ֫עַשׂ n.m.
vexation, grief
vexation, anger
base
H3708a כַּ֫עַס vexation, anger H3708b כַּ֫עַשׂ . vexation, grief
. vexation, anger
3708 ka`ac kah'-as
or (in Job) kaoas {kah'-as}; from 3707; vexation: -anger,
angry, grief, indignation, provocation, provoking, X sore,
sorrow, spite, wrath.
see HEBREW for 03707
כַּ֫עַס (ka.as) — vexation.
anger, vexation
Also means: ka.as (כַּ֫עַשׂ "vexation" H3708B)
כַּ֫עַשׂ (ka.as) — vexation.
1) anger, vexation, provocation, grief
1a) vexation
1a1) of men
1a2) of God
1b) vexation, grief, frustration
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
HC/Ncfsc/Sp1bs — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp1bs