Psalms 62:1 — Word Study
WLCאַ֣ךְ אֶל־ אֱ֭לֹהִים דּֽוּמִיָּ֣ה נַפְשִׁ֑י מִ֝מֶּ֗נּוּ יְשׁוּעָתִֽי׃
BSAFor the choirmasternâtsach According toʻal JeduthunYᵉdûwthûwn A Psalmmizmôwr of DavidDâvid
| Greek | English | Parsing |
|---|---|---|
| אַ֣ךְ | only | Adverb |
| אֶל־ | [is] with | Preposition |
| אֱ֭לֹהִים | God | Noun common, masculine plural absolute |
| דּֽוּמִיָּ֣ה | silence | Noun common, feminine singular absolute |
| נַפְשִׁ֑י | being my | Noun common feminine singular construct, suffix |
| מִ֝מֶּ֗נּוּ | [is] from him | Preposition, suffix |
| יְשׁוּעָתִֽי׃ | salvation my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In God alone my soul finds rest; my salvation comes from Him. |
| KJV | Truly my soul waiteth upon God: from him cometh my salvation. |
| ASV | My soul waiteth in silence for God only: From him cometh my salvation. |
| YLT | To the Overseer, for Jeduthun. — A Psalm of David. Only — toward God [is] my soul silent, From Him [is] my salvation. |
| WEB | My soul rests in God alone. My salvation is from him. |
| BBE | My soul, put all your faith in God; for from him comes my salvation. |
The translations are consistent in rendering the key themes of rest and salvation.
The sentence has a main clause followed by a predicate, emphasizing the source of rest and salvation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 62:1
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 — Trust in God Alonegenerated
Psalm 62:1 emphasizes the psalmist's reliance on God for rest and salvation. This psalm contrasts the stability found in God with the instability of human threats, as seen in the following verses. The psalmist declares that God is his rock and fortress, reinforcing the theme of divine protection and trust throughout the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 62:2–5 | He alone is my rock and my salvation. He is my fortress; I will never be shaken. |
| 2 | Psalm 25:5 | Guide me in Your truth and teach me, for You are the God of my salvation; all day long I wait for You. |
| 3 | Psalm 27:14 | Wait patiently for the LORD; be strong and courageous. Wait patiently for the LORD! |
| 4 | Psalm 33:20 | Our soul waits for the LORD; He is our help and our shield. |
| 5 | Psalm 40:1 | I waited patiently for the LORD; He inclined to me and heard my cry. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — דּוּמִיָּ֣ה, du.mi.Yahgenerated
The noun דּוּמִיָּ֣ה (duwmiyah) refers to silence or stillness, derived from a root meaning to be quiet. It conveys a sense of calmness and trust, suggesting that the psalmist is waiting patiently for God's intervention without agitation.
In this verse, it indicates the psalmist's inner peace and reliance on God, highlighting the importance of stillness in the face of adversity. The context suggests that this silence is a deliberate choice to trust in God's timing and provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates the key phrase as rest, aligning closely with the KJV and ASV, both of which also use rest to convey the same meaning.
Sentence Structuregenerated
The main clause is governed by the finite verb דּוּמִיָּ֣ה, finds rest, with a prepositional phrase indicating the source of rest and a noun phrase describing the subject. The structure emphasizes the psalmist's focus on God as the sole provider of peace.
Hebrew word order places emphasis on the subject, נַפְשִׁ֑י, my soul, highlighting the personal nature of the psalmist's declaration.
Septuagint Backgroundgenerated
The Septuagint translates דּוּמִיָּ֣ה as ιδιθουν, which conveys a similar sense of silence or stillness. This choice reflects the translators' understanding of the psalmist's call for quiet trust in God.
This rendering aligns with the Hebrew meaning but may imply a broader interpretation of waiting in silence for divine action.
In plain words — the whole versegenerated
Psalm 62:1 speaks of finding true rest and salvation in God alone. The psalmist expresses a deep trust in God, emphasizing that only He can provide peace and deliverance in times of trouble.
Frequently Asked Questionsgenerated
Finding rest in God means trusting Him completely for peace and security, knowing that He is in control of every situation.
Silence and stillness reflect a choice to wait patiently for God's guidance and intervention, rather than reacting impulsively to challenges.
Salvation refers to deliverance from danger or trouble, emphasizing God's role as the protector and savior of His people.
God is described as a rock to convey His strength, stability, and reliability, contrasting with the instability of human threats.
Reflection Questionsgenerated
- In what areas of my life do I need to trust God more fully for rest and peace?
- How can I practice stillness and silence in my daily routine to deepen my trust in God?
- What reminders can I keep to help me remember that salvation comes from God alone?
- How does understanding God as my rock change my perspective on challenges I face?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm to discuss God's role as protector and savior, highlighting themes of trust and deliverance in their writings.
“For he is my God and my savior; he is my protector, I shall be moved no more.” The Son, who is from God, is our God. He is also Savior of the human race, who supports our weakness,Early Church Fathers on Psalms 62 →
“How long do you rush in upon a person? You all kill, as if you were tearing down a leaning wall and a tottering fence.” Again the homily speaks out against the depraved ministers of the devil,Early Church Fathers on Psalms 62 →
“But they have thought to cast away my price; they ran in thirst: they blessed with their mouth but cursed with their heart.” The price of [humanity’s redemption] is the blood of Christ: “You have been bought,” it is said, “with a price;Early Church Fathers on Psalms 62 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 62:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTruly my soul waiteth upon God,.... In the use of means, for answers of prayer, for performance of promises, and for deliverance from enemies, and out of every trouble: or "is silent" (e), as the
Read John Gill on Psalms 62 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTruly my soul waiteth upon God: from him cometh my salvation. Psalms 62:1-12.-Three strophes, marked by Selah at Psalms 62:4; Psalms 62:8. Each begins with "Only;" (Psalms 62:1, margin; Psalms 62:5; Psalms 62:9).
Read Robert Jamieson on Psalms 62 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 62 This Psalm was made in a time of great danger and distress, or at least with respect to it, as is manifest from ,4. To Jeduthun, a famous musician; of whom see 16:42. Heb. upon Jeduthun; which might be the name of a musical instrument or tune, invented by that Jeduthun, and therefore called by his name. David testifieth his safety and quietness in God, to the discouragement of his enemies, , but to the encouragement of the godly, . No trust to be put in man, or worldly things; but in God, ,10, to whom power, mercy, and justice belong, ,12. Truly, or surely. This is my certain and fixed resolution. Or, nevertheless, as this particle is oft rendered. So the beginning of this Psalm…
Read Matthew Poole on Psalms 62 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 62:1 « To the chief Musician, to Jeduthun, A Psalm of David. » Truly my soul waiteth upon God: from him [cometh] my salvation.A Psalm of David] Who being well assured that his prayers in the former psalm were heard, and should be answered, breaketh forth into his triumphant profession of his faith. Lo, here the happy fruit of faithful and fervent prayer. Ver. 1. Truly my soul waiteth upon God] Waiting is nothing else but hope and trust lengthened; and hereof David giveth us an excellent example in his own person, Idque tanta tamque vegeta cum magnitudine animi, cui ipsae quoque sententiae et voces respondent, and with so good a courage set forth in suitable expressions, that he who…
Read John Trapp on Psalms 62 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Waiteth upon God.—Literally, unto God (is) silence my soul. (Comp. Psalms 22:2; Psalms 39:2; Psalms 65:1.) The LXX. and Vulg., “shall be in subjection to,” which no doubt gives one side of the feeling; but another may be illustrated by Wordsworth’s— “The holy time is quiet as a nun Breathless with adoration.”
Read Charles John Ellicott on Psalms 62 →AdamClarkeAdam Clarke's Commentary on the BiblePSALM LXII David, in imminent danger, flees to God for help and safety, 1, 2; points out the designs of his adversaries, 3, 4; encourages his soul to wait on God, 5-8; shows the vanity of trusting in man, and of trusting in riches, 9, 10; and concludes with asserting that power and mercy belong to God, and that he will give to every man according to his works, 11, 12. NOTES ON PSALM LXII The title, "To the chief Musician, to Jeduthun," may mean that the Psalm was sent to him who was the chief or leader of the band of the family of Jeduthun. It appears that Asaph, Jeduthun, and Heman, were chief singers in the time of David; that they, with their families, presided over different departments…
Read AdamClarke on Psalms 62 →CambridgeThe Cambridge Bible for Schools and Colleges1–4. Patiently the Psalmist awaits God’s help, and remonstrates with his enemies for their malice and hypocrisy.
Read Cambridge on Psalms 62 →Albert Barnes1798–1870Barnes' Notes on the BibleTruly - Indeed; really. The state of mind indicated by this particle is that of one who had been seriously contemplating a subject; who had looked round on his own actual condition; who had taken an
Read Albert Barnes on Psalms 62 →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
In God alone my soul finds rest; my salvation comes from Him.
My soul rests in God alone. My salvation is from him.
For the choirmaster. According to Jeduthun. A Psalm of David. In God alone my soul finds rest; my salvation comes from Him.
For God alone I patiently wait; he is the one who delivers me.
Tyndale line
Truly my soul waiteth upon God: from him cometh my salvation.
My soul waiteth in silence for God only: From him cometh my salvation.
My soul waiteth only upon God: from him cometh my salvation.
To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him cometh my salvation.
To the excelletn musician Ieduthun. A Psalme of David. Yet my soule keepeth silence vnto God: of him commeth my saluation.
Strictly literal
Upon God alone doth my soul rest peacefully; from him is my salvation.
To the Overseer, for Jeduthun. — A Psalm of David. Only — toward God [is] my soul silent, From Him [is] my salvation.
TO THE OVERSEER. FOR JEDUTHUN. A PSALM OF DAVID. Toward God alone [is] my soul silent, || My salvation [is] from Him.
“To the chief musician, upon Jeduthun, a psalm of David.” (62:2) Only in God my soul trusted in silence: from him cometh my salvation.
I wait in silence for God alone; my salvation comes from him.
From the Latin
A psalm of David when he was in the desert of Edom.
Simplified
Only in God do I find peace; my salvation comes from him.
My soul, put all your faith in God; for from him comes my 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 reads: אַ֣ךְ אֶל־ אֱ֭לֹהִים דּֽוּמִיָּ֣ה נַפְשִׁ֑י מִ֝מֶּ֗נּוּ יְשׁוּעָתִֽי׃. The Septuagint matches five of the seven words, though the word order differs, indicating a close relationship between the texts while allowing for interpretive variation.
אַ֣ךְ אֶל־ אֱ֭לֹהִים דּֽוּמִיָּ֣ה נַפְשִׁ֑י מִ֝מֶּ֗נּוּ יְשׁוּעָתִֽי׃
5 of the 7 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 62:1
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
HD — AdverbHD
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)
HR — PrepositionHR
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דּוּמִיָּה (duwmiyah) refers to silence, stillness, or a state of repose. It is derived from a root meaning stillness and can imply a sense of quiet or trust. The entries consistently highlight its meanings related to silence and waiting, but do not provide specific verse references.
דּוּמִיָּה, דֻּמִיָּה n.f. silence, still waiting, repose
base
H1747 דּוּמִיָּה, דֻּמִיָּה silence, still waiting, repose
1747 duwmiyah doo-me-yaw'
from 1820; stillness; adverbially, silently; abstractly
quiet, trust:--silence, silent, waiteth.
see HEBREW for 01820
דּוּמִיָּה (du.miy.yah) — silence.
silence, still, repose, still waiting
HNcfsa — Noun common · feminine singular absoluteHNcfsa
si'-lens: Five Hebrew roots, with various derivatives, and two Greek words are thus translated. The word is used literally for dumbness, interrupted speech, as in La 2:10; Ps 32:3; Ec 3:7; Am 5:13; Ac 15:12; 1Co 14:28; 1Ti 2:11,12 the King James Version (the American Standard Revised Version "quietness"); Re 8:1, or figuratively of the unanswered prayers of the believer (Ps 83:1; 35:22;
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 מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HRd/Sp3ms — Preposition · suffixHRd/Sp3ms
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
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs