Psalms 71:10 — Word Study
WLCכִּֽי־ אָמְר֣וּ אוֹיְבַ֣י לִ֑י וְשֹׁמְרֵ֥י נַ֝פְשִׁ֗י נוֹעֲצ֥וּ יַחְדָּֽו׃
BSAForkîy my enemiesʼôyêb [haters, those who oppose me] speakʼâmar■ and those who lie in waitshâmar [watch, secretly plot] for my lifenephesh [soul, living being] conspireyâʻats■ [take counsel, plan together, unitedly, in agreement]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אָמְר֣וּ | they have spoken | Verb, Qal, perfect third person common plural |
| אוֹיְבַ֣י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| לִ֑י | of me | Preposition, suffix |
| וְשֹׁמְרֵ֥י | and [those who] watch of | Conjunction, verb qal participle (active) masculine plural common |
| נַ֝פְשִׁ֗י | life my | Noun common feminine singular construct, suffix |
| נוֹעֲצ֥וּ | they have consulted | Verb, Niphal, perfect third person common plural |
| יַחְדָּֽו׃ | together | Adverb |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For my enemies speak against me, and those who lie in wait for my life conspire, |
| KJV | For mine enemies speak against me; and they that lay wait for my soul take counsel together, |
| ASV | For mine enemies speak concerning me; And they that watch for my soul take counsel together, |
| YLT | For mine enemies have spoken against me, And those watching my soul have taken counsel together, |
| WEB | For my enemies talk about me. Those who watch for my soul conspire together, |
| BBE | For my haters are waiting secretly for me; and those who are watching for my soul are banded together in their evil designs, |
Where they part company is נוֹעֲצ֥וּ — see How Translations Differ.
The main clause is followed by participial and verb phrases that detail the actions of the enemies, illustrating their coordinated efforts against the psalmist.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 71:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament of Trust in Godgenerated
Psalm 71:10 is part of a larger lament where the psalmist pleads for God's presence and support in his old age. He is surrounded by enemies who conspire against him, reflecting a deep sense of vulnerability and the need for divine intervention. This theme of seeking refuge in God is echoed throughout the psalm, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 10:9 | He lies in wait like a lion in a thicket; he lurks to seize the oppressed; he catches the lowly in his net. |
| 2 | Psalm 56:6 | They conspire, they lurk, they watch my steps while they wait to take my life. |
| 3 | Proverbs 1:11 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
| 4 | Psalm 37:32–33 | Though the wicked lie in wait for the righteous, and seek to slay them, |
| 5 | 1 Samuel 19:11 | Then Saul sent messengers to David’s house to watch him and kill him in the morning. But David’s wife Michal warned him, “If you do not run for your life tonight, tomorrow you will be dead!” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נוֹעֲצ֥וּ, no.'a.Tzugenerated
The verb יָעַץ (ya`ats) is in the Niphal stem, indicating a passive or reflexive action, meaning 'to consult' or 'to advise.' In this context, it conveys the idea of enemies coming together to plot against the psalmist, suggesting a coordinated effort to harm him.
This word emphasizes the conspiratorial nature of the enemies' actions, as they are not just speaking against him individually but are united in their plans. The use of the plural form highlights the collective threat he faces.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אָמְר֣וּ, they have spoken, which governs the subject אוֹיְבַ֣י, my enemies, and the participial phrase וְשֹׁמְרֵ֥י, and those who watch. The structure emphasizes the actions of the enemies and their conspiratorial nature.
The sentence is constructed with a series of clauses that build on the main action, illustrating the threats the psalmist faces. The use of conjunctions connects the actions of speaking and conspiring, indicating a flow of hostility.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb יָעַץ is rendered as ἐβουλεύσαντο, which carries a similar meaning of advising or planning. This choice reflects a direct translation of the conspiratorial intent behind the enemies' actions.
The translation shows a continuity in the understanding of the enemies' actions as not only speaking against the psalmist but also actively planning against him.
In plain words — the whole versegenerated
Psalm 71:10 reveals that the psalmist's enemies are speaking against him and plotting together to take his life. This highlights the danger he is in and his need for God's help, as he expresses in the surrounding verses.
Frequently Asked Questionsgenerated
It indicates that the psalmist is facing hostility and slander from those who oppose him.
They are likely motivated by a desire to harm him, reflecting a common theme of opposition faced by those who trust in God.
The psalmist seeks God's assistance and expresses his trust in divine protection amidst the danger.
It teaches the importance of turning to God in times of trouble and relying on His support against adversaries.
Reflection Questionsgenerated
- In what ways have I faced opposition or hostility from others?
- How can I seek God's help when I feel threatened or in danger?
- What does it mean for me to trust in God during difficult times?
- How can I support others who are facing similar challenges?
The early church on this verse — how the Fathers read it
Early interpretations, such as Augustine of Hippo, reference this verse to discuss the nature of the psalmist's enemies and their conspiratorial actions.
Why do I say this? "For mine enemies have spoken against me, and they that were keeping watch for My soul, have taken counsel together [Psalms 71:10]: saying, God has forsaken Him,Early Church Fathers on Psalms 71 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 71:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor mine enemies speak against, me,.... Or "say unto me" (y) what is expressed in the following verse, "God hath forsaken him"; and so these words are a reason of the above petitions: or "mine
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor mine enemies speak against me; and they that lay wait for my soul take counsel together, For mine enemies speak against me ... God hath forsaken him: persecute and take him.
Read Robert Jamieson on Psalms 71 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLay wait for my soul, or watch it, that they may find occasion to destroy it, and that it may not escape their hands.
Read Matthew Poole on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:10 For mine enemies speak against me; and they that lay wait for my soul take counsel together,Ver. 10. For mine enemies] Who, rather than their lives, would bereave me of mine; these would double murder me, first by detraction, and then by deadly practice.
Read John Trapp on Psalms 71 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9-11) This piece may be compared with Psalms 41:6-8. The formal “saying” (Psalms 71:11), introducing a quotation, is an indication of a late date, the early literature employing no signs of quotation. (See, e.g., Psalms 68:12; Psalms 68:26.)
Read Charles John Ellicott on Psalms 71 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Lay wait for my soul] They seek to destroy my life.
Read AdamClarke on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges10. against me] R.V. concerning me. Cp. Psalms 3:2; Psalms 41:5. What they say follows in Psalms 71:11. they that lay wait for my soul] Or, they that watch for my life.
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleFor mine enemies speak against me - That is, they said substantially, as it is stated in Psalms 71:11, that God had forsaken him, and that therefore, they would arise and punish him, or treat him as an outcast from God.
Read Albert Barnes on Psalms 71 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For my enemies speak against me, and those who lie in wait for my life conspire,
For my enemies talk about me. Those who watch for my soul conspire together,
For my enemies speak against me, and those who lie in wait for my life conspire,
For my enemies talk about me; those waiting for a chance to kill me plot my demise.
Tyndale line
For mine enemies speak against me; and they that lay wait for my soul take counsel together,
For mine enemies speak concerning me; And they that watch for my soul take counsel together,
For mine enemies speak concerning me; and they that watch for my soul take counsel together,
For my enemies speak against me; and they that lay wait for my soul take counsel together,
For mine enemies speake of mee, and they that lay waite for my soule, take their counsell together,
Strictly literal
For mine enemies speak against me, and they that watch for my soul consult together,
For mine enemies have spoken against me, And those watching my soul have taken counsel together,
For my enemies have spoken against me, || And those watching my soul have taken counsel together,
For my enemies speak of me; and they that watch for my soul take counsel together,
For my enemies are talking about me; those who watch for my life are plotting together.
From the Latin
The kings of Tharsis and the islands shall offer presents: the kings of the Arabians and of Saba shall bring gifts:
Simplified
For my enemies are talking about me; those who want to kill me are plotting together.
For my haters are waiting secretly for me; and those who are watching for my soul are banded together in their evil designs,
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 states, 'For my enemies speak against me, and those who lie in wait for my life conspire.' The Septuagint largely agrees with the Masoretic Text, matching 7 of the 8 words, although the word order and articles differ due to its own grammatical structure. The Dead Sea Scrolls (4Q83) also align with the Masoretic Text, but they contain a partially restored word and three words that were supplied by an editor, indicating some textual variation in those sections. Overall, the core message remains consistent across these witnesses, with minor differences in wording and restoration.
כִּֽי־ אָמְר֣וּ אוֹיְבַ֣י לִ֑י וְשֹׁמְרֵ֥י נַ֝פְשִׁ֗י נוֹעֲצ֥וּ יַחְדָּֽו׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי אמרו איב׳י ל׳י [ושמרי] [נפש׳י] [נועצו] יחדו
4 words on the leather — 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 71:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
V-Qal | Suff — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD