Psalms 35:3 — Word Study
WLCוְהָ֘רֵ֤ק חֲנִ֣ית וּ֭סְגֹר לִקְרַ֣את רֹדְפָ֑י אֱמֹ֥ר לְ֝נַפְשִׁ֗י יְֽשֻׁעָתֵ֥ךְ אָֽנִי׃
BSADrawrûwq [brandish, take up] the spearchănîyth [lance, thrusting pole] and javelinçâgar [throwing spear] my pursuersrâdaph [those who chase me, persecute me] sayʼâmar [command, promise] to my soulnephesh [living being, essence] I [am]ʼănîy [emphatically, I myself] your salvationyᵉshûwʻâh [deliverance, victory, prosperity]
| Greek | English | Parsing |
|---|---|---|
| וְהָ֘רֵ֤ק | and draw out | Conjunction, verb hiphil imperative second person masculine singular |
| חֲנִ֣ית | a spear | Noun common, feminine singular absolute |
| וּ֭סְגֹר | and lance | Conjunction, verb qal imperative second person masculine singular |
| לִקְרַ֣את | to meet | Preposition, verb qal infinitive construct common |
| רֹדְפָ֑י | pursuers my | Verb qal participle (active) masculine plural common, suffix |
| אֱמֹ֥ר | say | Verb, Qal, imperative second person masculine singular |
| לְ֝נַפְשִׁ֗י | to self my | Preposition, noun common feminine singular construct, suffix |
| יְֽשֻׁעָתֵ֥ךְ | [am] salvation your | Noun common feminine singular construct, suffix |
| אָֽנִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Draw the spear and javelin against my pursuers; say to my soul: “I am your salvation.” |
| KJV | Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. |
| ASV | Draw out also the spear, and stop the way against them that pursue me: Say unto my soul, I am thy salvation. |
| YLT | And draw out spear and lance, To meet my pursuers. Say to my soul, 'Thy salvation I [am].' |
| WEB | Brandish the spear and block those who pursue me. Tell my soul, “I am your salvation.” |
| BBE | Take up your spear and keep back my attackers; say to my soul, I am your salvation. |
Where they part company is in the translations of יְשׁוּעָתֵ֥ךְ — see How Translations Differ.
The sentence is structured with a main command followed by a personal affirmation, emphasizing the psalmist's trust in God.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנִי
verbאָמַר
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 35:3
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 Plea for Deliverancegenerated
Psalm 35:3 is part of a larger plea where the psalmist calls upon God for protection against those who pursue him. The surrounding verses express a deep sense of urgency and a desire for divine intervention, highlighting the psalmist's reliance on God's promise of salvation. This plea reflects a common theme in the Psalms, where the faithful seek refuge and deliverance from their adversaries, trusting in God's power to save.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 27:2 | When the wicked came upon me to devour my flesh, my enemies and foes stumbled and fell. |
| 2 | Psalm 76:10 | Even the wrath of man shall praise You; with the survivors of wrath You will clothe Yourself. |
| 3 | 1 Samuel 23:26–27 | Saul was proceeding along one side of the mountain, and David and his men along the other side. Even though David was hurrying to get away, Saul and his men were closing in on David and his men to capture them. |
| 4 | Job 1:10 | Have You not placed a hedge on every side around him and his household and all that he owns? You have blessed the work of his hands, and his possessions have increased in the land. |
| 5 | Isaiah 8:9–10 | Huddle together, O peoples, and be shattered; pay attention, all you distant lands; prepare for battle, and be shattered; prepare for battle, and be shattered! |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — יְֽשעָתֵ֥ךְ, ye.shu.'a.Tekhgenerated
The noun יְשׁוּעָה (yeshu'ah) refers to salvation or deliverance, derived from the root meaning 'to save'. This term encompasses not only the act of being saved from danger but also implies victory and prosperity. In this verse, it is used in the construct form, indicating a possession — 'your salvation'.
The parsing shows that it is a feminine singular noun, which is often used in biblical texts to denote not just physical salvation but also spiritual and communal aspects of deliverance. The emphasis on 'your' in 'your salvation' personalizes the appeal, indicating a direct relationship between the psalmist and God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as salvation, which aligns with the KJV and ASV.
Sentence Structuregenerated
The verse contains multiple clauses, with the finite verbs הָרֵק (draw) and אֱמֹר (say) governing the actions. The structure emphasizes a command to God followed by a declaration to the psalmist's soul.
The first part of the verse calls for action against the pursuers, while the latter part shifts to a personal affirmation of faith, highlighting the psalmist's reliance on God's salvation.
Septuagint Backgroundgenerated
The Septuagint translates יְשׁוּעָה as σου (your), indicating a direct address to God regarding the psalmist's salvation. This choice underscores the personal nature of the plea.
The Greek term used in the Septuagint reflects a similar meaning of deliverance, aligning with the Hebrew understanding but presented in a way that resonates with the Greek-speaking audience.
In plain words — the whole versegenerated
Psalm 35:3 expresses a plea for God to take action against those who pursue the psalmist. The psalmist asks God to draw weapons against his enemies and reassures himself that God is his salvation. This reflects a deep trust in God's ability to deliver from danger.
Frequently Asked Questionsgenerated
In this context, 'salvation' refers to God's deliverance from enemies and troubles, emphasizing both physical and spiritual rescue.
The call for weapons symbolizes a desire for God to actively intervene and protect him from those who threaten his life.
This phrase shows the psalmist's inner dialogue, affirming his faith and trust in God's promise of salvation amidst distress.
This verse reflects the common theme in the Psalms of seeking God's help in times of trouble and expressing confidence in His deliverance.
Reflection Questionsgenerated
- In what situations have I experienced God's salvation in my life?
- How can I express my trust in God during difficult times, as the psalmist does?
- What does it mean for me to have God as my salvation?
- How can I encourage others to trust in God's deliverance?
The early church on this verse — how the Fathers read it
Early church fathers have commented on this verse, often highlighting the psalmist's plea for divine protection and the assurance of God's salvation.
"Pour forth the weapon, and stop the way against them that persecute me" [Psalms 35:3].Early Church Fathers on Psalms 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 35:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDraw out also the spear,.... An offensive weapon; expressive of the vengeance which God sometimes takes of the enemies of his people, when he bends his bow, shoots his arrows, whets his glittering
Read John Gill on Psalms 35 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDraw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation. Draw out also the spear - namely, from thy armoury.
Read Robert Jamieson on Psalms 35 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe spear; thy offensive weapons. He alludes to the practice of soldiers in battle. The way, in which they are marching directly and furiously against me. But divers interpreters, both Hebrews and others, take this Hebrew word for a noun, and render it a sword; or, as the word may signify, a close weapon; for the psalmist here representing God as a man of war, and accordingly furnishing him with other weapons, it seems not probable that he would omit this weapon, which was most constantly and universally used. Say unto my soul, i.e. unto me; either, 1. By thy Spirit assuring me of it; or, 2. By thy providence effecting it; for God’ s saying or speaking is oft meant of his doing, because his…
Read Matthew Poole on Psalms 35 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 35:3 Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation.Ver. 3. Draw out also the spear] viz. That thy contending and appearing for me may appear to be sufficient and glorious. And stop the way] Heb. And stop, viz. the doors, as Genesis 19:6; Genesis 19:10 2 Kings 6:32, lest the malcontents come in and kill me. Or, shut me up from my persecutors, that they find me not; like as, afterwards, God hid Jeremiah and Baruch, when sought for to the slaughter. Say unto my soul, I am thy salvation] Facito ut haec animula te sibi testantem audiat, &c. Inwardly persuade my heart to firm affiance in thee, amidst all mine afflictions.
Read John Trapp on Psalms 35 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Draw out also the spear—i.e., from the sheath, that seems to have been used to guard its point. So δουροδόκη (Homer, Odyssey, i. 128). Stop the way.—So LXX., Vulg., and all ancient versions. Many modern scholars, however, are disposed to treat the word segor not as the imperative of a verb, but as a noun, equivalent to the Greek σάγαρις, Latin, securis, a Persian and Scythian weapon mentioned by Herodotus (i. 215, iv. 70) and Xenophon (Anab., iv. 4, 16), and generally taken for a battle-axe, but by some as a short curved sword or a scimitar. It is identified by Sir Henry Rawlinson with the khanjar of modern Persia, “a short curved double-edged dagger, almost universally worn.” The…
Read Charles John Ellicott on Psalms 35 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Say unto my soul, I am thy salvation.] Give me an assurance that thou wilt defend both body and soul against my adversaries.
Read AdamClarke on Psalms 35 →
CambridgeThe Cambridge Bible for Schools and Colleges1–3. Appeal to Jehovah to arm himself as the Psalmist’s champion.
Read Cambridge on Psalms 35 →
Albert Barnes1798–1870Barnes' Notes on the BibleDraw out also the spear - The word here rendered “draw out” means properly to pour out; to empty; and it is applied to the act of emptying sacks, Genesis 42:35; to emptying bottles, Jeremiah 48:12;
Read Albert Barnes on Psalms 35 →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
Draw the spear and javelin against my pursuers; say to my soul: “I am your salvation.”
Brandish the spear and block those who pursue me. Tell my soul, “I am your salvation.”
Draw the spear and javelin against my pursuers; say to my soul: “I am your salvation.”
Use your spear and lance against those who chase me! Assure me with these words: “I am your deliverer!”
Tyndale line
Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.
Draw out also the spear, and stop the way against them that pursue me: Say unto my soul, I am thy salvation.
Draw out also the spear, and stop the way against them that pursue me: say unto my soul, I am thy salvation.
Draw out also the spear, and stop the way against them that persecute me: say to my soul, I am thy salvation.
Bring out also the speare and stop the way against them, that persecute me: say vnto my soule, I am thy saluation.
Strictly literal
And draw out the spear, and stop [the way] against my pursuers: say unto my soul, I am thy salvation.
And draw out spear and lance, To meet my pursuers. Say to my soul, 'Thy salvation I [am].'
And draw out spear and lance, || To meet my pursuers. Say to my soul, “I [am] your salvation.”
And draw out the spear, and step in against my pursuers; say unto my soul, I am thy salvation.
Use your spear and battle ax against those who chase me; say to my soul, “I am your salvation.”
From the Latin
For in his sight he hath done deceitfully, that his iniquity may be found unto hatred.
Simplified
Draw your spear and your javelin, confront those who are chasing me. Tell me, “I am your salvation!”
Take up your spear and keep back my attackers; say to my soul, I am your salvation.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely on the wording of this verse, with all nine words matched. This consistency indicates a strong preservation of the text across these traditions.
וְהָ֘רֵ֤ק חֲנִ֣ית וּ֭סְגֹר לִקְרַ֣את רֹדְפָ֑י אֱמֹ֥ר לְ֝נַפְשִׁ֗י יְֽשֻׁעָתֵ֥ךְ אָֽנִי׃
9 of the 9 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 35:3
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.
רִיק (ruq) is a Hebrew verb meaning to empty or pour out. It includes actions such as making something empty, pouring down, or drawing a sword. The Hiphil form indicates causing something to be emptied, while the Hophal form refers to being emptied out. The entries highlight its use in various contexts, including empty vessels and rain.
[רִיק] vb. Hiph. make empty, empty out
empty vessels
pour out or down, rain
empty out (i.e. draw) sword
Hoph. be emptied out from vessel
base
H7324 רִיק Hiph. make empty, empty out . empty vessels
. pour out or down, rain
. empty out (i.e. draw) sword
. be emptied out from vessel
7324 ruwq rook
a primitive root; to pour out (literally or figuratively),
i.e. empty:--X arm, cast out, draw (out), (make) empty, pour
forth (out).
רִיק (ruq) — to empty.
1) to make empty, empty out
1a) (Hiphil)
1a1) to empty, keep empty or hungry
1a2) to pour out or down
1a3) to empty out
1b) (Hophal) to be emptied out
Conj | V-Hiphil-Impv-2ms — Conjunction · verb hiphil imperative second person masculine singularHC/Vhv2ms
חֲנִית (chaniyth) refers to a spear or lance, emphasizing its use for thrusting. The term encompasses various parts of the spear, including the shaft and spear-head. Additionally, it is noted metaphorically in relation to the teeth of lions. The word is derived from חָנָה (chanah), suggesting a connection to flexibility.
חֲנִית n.f. spear (as flexible?)
spear, as hurled
shaft of spear
spear-head
butt of spear
metaph. of teeth of lions
base
H2595 חֲניִת spear
2595 chaniyth khan-eeth'
from 2583; a lance (for thrusting, like pitching a
tent):--javelin, spear.
see HEBREW for 02583
חֲנִית (cha.nit) — spear.
1) spear
1a) spear
1a1) shaft of a spear
1a2) spear-head
N-fs — Noun common · feminine singular absoluteHNcfsa
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
Conj | V-Qal-Impv-2ms — Conjunction · verb qal imperative second person masculine singularHC/Vqv2ms
→ See JAVELIN
→ See SPEAR
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
met, adjective (yashar; axios): Various words are employed to express meetness, the sense of what is proper, worthy, or fit. We have yashar, "straight," "upright," "right" (2Ki 10:3, "meetest"; Jer 26:14, the Revised Version (British and American) "right"); yashar (Jer 27:5, the Revised Version (British and American) "right"); yosher (Pr 11:24, the Revised Version margin "what is justly due"); 'arikh, Aramaic "meet" (Ezr 4:14); bene, "sons of" (De 3:18, the King James Version "meet for the war," margin "Hebrew sons of power," the Revised Version (British and…
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 | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
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
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp1bs
יְשׁוּעָה (yeshu'ah) refers to concepts of salvation, deliverance, and welfare, often with a spiritual dimension. It is derived from a root meaning to save and encompasses ideas of victory and prosperity. The term is used in contexts related to divine aid and protection, emphasizing both physical and spiritual deliverance.
יְשׁוּעָה n.f. salvation
welfare, prosperity
deliverance
salvation by God, primarily from external evils, but often with added spiritual idea
victory
base
H3444 יְשׁוּעָה salvation . welfare, prosperity
. deliverance
. salvation by God, primarily from external evils, but often with added spiritual idea
. victory
3444 yshuw`ah yesh-oo'-aw
feminine passive participle of 3467; something saved, i.e.
(abstractly) deliverance; hence, aid, victory,
prosperity:--deliverance, health, help(-ing), salvation, save,
saving (health), welfare.
see HEBREW for 03467
יְשׁוּעָה (ye.shu.ah) — salvation.
1) salvation, deliverance
1a) welfare, prosperity
1b) deliverance
1c) salvation (by God)
1d) victory
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2fs
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
