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Bob Utley · Citado em PreceptAustin
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Utley has an added thought on the identity of "the foreigners" as "(1) skilled workers from King Hiram of Tyre who built David's palace (cf. 2Sa 5:11) and now Solomon's Temple (cf. 1 Ki 5:6,18; 2 Chr. 2:12-14), (2) forced laborers from those nations defeated by David (cf. 1Ki 9:20-22; 2Ch 2:17-18; 8:7-10) and (3) forced laborers from the tribes of Israel mentioned in 1Ki 5:13-16; 11:28. All three groups are mentioned in 1Ki 5:19 (see text above)
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Utley has an interesting note on the land of Israel - Surprisingly this phrase (the land [erets] of Israel) is used by the Chronicler only four times to denote a godly reign throughout the Promised Land. (1) David ‒ 1 Chr. 22:2, (2) Solomon ‒ 2 Chr. 2:17, (3) Hezekiah ‒ 2 Chr. 30:25, (4) Josiah ‒ 2 Chr. 34:7 and he set stonecutters to hew out stones to build the house of God - Here we see the first use of the key word in chapter 22, the verb build which occurs 9x in 8v - 1 Chr 22:2, 5, 6, 7, 8, 10, 11, 19. It is notable that all the stone used for the building of the Temple was previously cut to the right size in the quarry, not in the Temple (see 1Ki 6:7) Note a key word in 1Ch 22 - build - 7x in 7v - 1 Chr 22:2, 6, 7, 8, 10, 11,, 19 (1Ch 22:5 = built). In fact from this point to the end of First Chronicles everything is directly related to the temple/house of God. IVP Bible Background Commentary (p 417) on stonecutters - The dressed stone used in this period is known as ashlar masonry. An iron chisel was used to dress the margin around the edges, while the central part of the rock face was left unworked. In the area around Jerusalem limestone was particularly abundant and could be quarried nearby, but harder stone had to be brought from greater distances. Basalt was available in quantity in the Galilee and the Golan; granite was available in the southern Arabah near Eilat under a cover of sandstone. To quarry large blocks, wooden wedges were driven deeply into cracks and then soaked with water. As the wood expanded it would split the rock. Heavy blocks were moved into place by means of lead balls being spread on the block below. Subsequent blocks would flatten the lead balls. Andrew Thomson on the fact that David wanted to build God a temple but God said no - Sometimes people want to do things for the Lord, and when it becomes clear that they can’t, they sulk. Sadly, they were more concerned about what they wanted to do than the Lord they were supposed to be doing it for. David shows here that he isn’t concerned about his own ego, but only for the glory of the Lord. Much the same attitude can be seen in the apostle Paul, who wrote that, even when some ‘preach Christ out of rivalry … in every way, whether in pretence or in truth, Christ is proclaimed, and in that I rejoice’ (Phil. 1:18, emphasis added). Selfless service, even in the church of Jesus Christ, is far rarer than we might think. Even Paul had to say about Timothy, ‘I have no one like him, who will be genuinely concerned for your welfare. For they all seek their own interests, not those of Jesus Christ’ (Phil. 2:20). In 19th-century Dundee, minister Robert Murray M’Cheyne showed a similar spirit. After he had laboured for three hard years with relatively little obvious success, health problems laid him aside from ministry and a trip to Palestine (as it was then called) was suggested. Before he went he engaged William Chalmers Burns to preach in his absence. He wrote to Burns, ‘I hope you may be a thousand times more blessed among them than ever I was. Perhaps there are many souls that would never have been saved under my ministry, who may be touched under yours.’ So it turned out, and his biographer notes, ‘He had no envy at another instrument having been so honoured … In true Christian magnanimity, he rejoiced that the work of the Lord was done, by whatever hand.’ Interestingly, a few years later, as Burns began work as a missionary in China, he himself showed the same attitude when he wrote, ‘In other days it has been my solemn privilege to enter into the labours of others, and it may be that here I am to labour where others are to reap …’ Some years later, Burns was joined by a young missionary upon whom he would have a great influence: a man by the name of Hudson Taylor. Taylor went on to serve the Lord in China for fifty-one years and later founded the China Inland Mission. His life has inspired generations of missionaries. (Opening Up 1 Chronicles) Foreigners (alien, sojouner) (01616) ger from gur = to live among people not one's blood relatives) is a masculine noun meaning sojourner, alien, stranger. It describes someone who did not enjoy rights usually possessed by residents. It describes a person who does not belong to the nation of Israel by ancestry. Ger is anyone who is not native to a given land or among a given people (Ex. 12:19). The word is used most often to describe strangers or sojourners in Israel who were not native-born Israelites and were temporary dwellers or newcomers. God’s call to Abraham to leave his own land of Ur of the Chaldees and made him a sojourner and an alien in the land of Canaan (Gen. 12:1). Israel’s divinely orchestrated descent into Egypt resulted in their becoming an alien people in a foreign land for four hundred years (Gen. 15:13). Abraham considered himself an alien, although he was in the land of Canaan, the land of promise, because he was living among the Hittites at Hebron (Gen. 23:4). This evidence indicates that strangers or aliens were those living in a strange land among strange people. Uses of ger in Samuel and Chronicles - 2Sam. 1:13; 1Chr. 22:2; 1Chr. 29:15; 2Chr. 2:17; 2Chr. 30:25; 1 Chronicles 22:3 David prepared large quantities of iron to make the nails for the doors of the gates and for the clamps, and more bronze than could be weighed; prepared iron: 1Ch 29:2,7 without weight: 1Ch 22:14 1Ki 7:47 2Ch 4:18 Jer 52:20 DAVID ACCUMULATED MUCH IRON AND BRONZE David prepared large quantities of iron to make the nails for the doors of the gates and for the clamps, and more bronze than could be weighed - Here is another key word in this chapter, prepared (5 times) - Preparation twice in 1Ch 22:5, Prepared twic in 1Ch 22:14. Note that iron was one of the hardest metals in the ancient Near East Utley - large quantities of iron" Iron technology was unique to the Philistines (cf. 1Sa 13:19-22). So, the fact that David had gathered much iron demonstrates the subjugation of the Philistines (cf. 1Ch 18:11). IVP Bible Background Commentary (p 417) - At this period iron was being widely used but was still considered decorative. The fittings were most likely decorated plates or bands attached to the door by the nails. Bronze was refined in a crucible, and then molds were used to give it its shape. 1 Chronicles 22:4 and timbers of cedar logs beyond number, for the Sidonians and Tyrians brought large quantities of cedar timber to David. cedar: 2Sa 5:11 1Ki 5:6-10 2Ch 2:3 Ezr 3:7 TIMBER FROM FOREIGNERS and timbers of cedar logs beyond number, for the Sidonians and Tyrians brought large quantities of cedar timber to David - We read about this in 1 Kings 5:1-12 Now Hiram king of Tyre sent his servants to Solomon, when he heard that they had anointed him king in place of his father, for Hiram had always been a friend of David. 2 Then Solomon sent word to Hiram, saying, 3 “You know that David my father was unable to build a house for the name of the LORD his God because of the wars which surrounded him, until the LORD put them under the soles of his feet. 4 “But now the LORD my God has given me rest on every side; there is neither adversary nor misfortune. 5 “Behold, I intend to build a house for the name of the LORD my God, as the LORD spoke to David my father, saying, ‘Your son, whom I will set on your throne in your place, he will build the house for My name.’ 6 “Now therefore, command that they cut for me cedars from Lebanon, and my servants will be with your servants; and I will give you wages for your servants according to all that you say, for you know that there is no one among us who knows how to cut timber like the Sidonians.” 7 When Hiram heard the words of Solomon, he rejoiced greatly and said, “Blessed be the LORD today, who has given to David a wise son over this great people.” 8So Hiram sent word to Solomon, saying, “I have heard the message which you have sent me; I will do what you desire concerning the cedar and cypress timber. 9“My servants will bring them down from Lebanon to the sea; and I will make them into rafts to go by sea to the place where you direct me, and I will have them broken up there, and you shall carry them away. Then you shall accomplish my desire by giving food to my household.” 10 So Hiram gave Solomon as much as he desired of the cedar and cypress timber. 11 Solomon then gave Hiram 20,000 kors of wheat as food for his household, and twenty kors of beaten oil; thus Solomon would give Hiram year by year. 12 The LORD gave wisdom to Solomon, just as He promised him; and there was peace between Hiram and Solomon, and the two of them made a covenant. 1 Chronicles 22:5 David said, "My son Solomon is young and inexperienced, and the house that is to be built for the LORD shall be exceedingly magnificent, famous and glorious throughout all lands. Therefore now I will make preparation for it." So David made ample preparations before his death. NET 1 Chronicles 22:5 David said, "My son Solomon is just an inexperienced young man, and the temple to be built for the LORD must be especially magnificent so it will become famous and be considered splendid by all the nations. Therefore I will make preparations for its construction." So David made extensive preparations before he died. CSB 1 Chronicles 22:5 David said, "My son Solomon is young and inexperienced, and the house that is to be built for the LORD must be exceedingly great and famous and glorious in all the lands. Therefore, I must make provision for it." So David made lavish preparations for it before his death. ESV 1 Chronicles 22:5 For David said, "Solomon my son is young and inexperienced, and the house that is to be built for the LORD must be exceedingly magnificent, of fame and glory throughout all lands. I will therefore make preparation for it." So David provided materials in great quantity before his death. NIV 1 Chronicles 22:5 David said, "My son Solomon is young and inexperienced, and the house to be built for the LORD should be of great magnificence and fame and splendor in the sight of all the nations. Therefore I will make preparations for it." So David made extensive preparations before his death. NLT 1 Chronicles 22:5 David said, "My son Solomon is still young and inexperienced. And since the Temple to be built for the LORD must be a magnificent structure, famous and glorious throughout the world, I will begin making preparations for it now." So David collected vast amounts of building materials before his death. NRS 1 Chronicles 22:5 For David said, "My son Solomon is young and inexperienced, and the house that is to be built for the LORD must be exceedingly magnificent, famous and glorified throughout all lands; I will therefore make preparation for it." So David provided materials in great quantity before his death. Solomon: 1Ch 29:1 1Ki 3:7 2Ch 13:7 exceedingly: 1Ki 9:8 2Ch 2:5 7:21 Ezr 3:12 Isa 64:11 Eze 7:20 Hag 2:3,9 Lu 21:5 David made ample preparations: De 31:2-7 Ec 9:10 Joh 3:30 4:37,38 Jn 9:4 13:1 2Pe 1:13-15 NEED TO PREPARE SOLOMON YOUNG David said, "My son Solomon is young and inexperienced Heb “a young man and tender.” The Hebrew word for inexperienced implies someone who needs further training and instruction and who must seek wisdom to live by. and the house that is to be built for the LORD shall be exceedingly magnificent, famous and glorious throughout all lands. Heb “and the house to build to make exceedingly great for a name and for splendor for all the lands.” David's point is that he wanted to do all he could to assure that Solomon would build a temple that was glorious and be to the renown of the Name of Jehovah throughout the world. Implicit in David's wish was that all lands would be attracted to the invisible One True God as a result of this visible earthly structure. Kirkpatrick - The Temple took seven years in building, and it was richly overlaid with gold, but its proportions were small, viz., about 90 ft. × 45 ft. × 30 ft. Some have regarded it as merely the king’s private chapel, but its small proportions do not of themselves prove this view to be correct. In any case the “House” was not intended to contain the congregation; the courts must be large to accommodate those who came up for the three great feasts, but the Temple itself need only be large enough to hold its furniture. Utley on the temple - Its renown is to be throughout all lands (i.e., Isa 2:2-4; 56:6-8). This temple was for both Israel and the world (cf. 1Ki 8). It showed the glory of Israel's God! Selman reminds us, however, that the magnificence and splendor of Yahweh’s temple is not about the celebration of the edifice as an architectural wonder. Rather, the temple is a theological statement to the nations (1Ch 22:5) about God’s faithfulness to his covenant with David and the embodiment of his kingdom in the Israelite monarchy. (Borrow 1 Chronicles : an introduction and commentary) Therefore now I will make preparation for it - David is a sinner, even a great sinner, but praise God, He had a great God, Whose forgiveness is greater than his sin (cf Ro 5:20+)! David had confessed and repented of his sin(s) and was moving forward. God could have put him on the shelf, so to speak, but He did not! THOUGHT- Beloved, you may have sinned, and perhaps even greatly sinned (cf David 2Sa 24:10+) against our Holy God, but if you have confessed and repented, then you need to move on. Don't fall into the trap of the quasi-Biblical teaching "I can't move on because I just can't forgive myself." I agree with John Beeson's charge to "Say No to the Gospel of Self-Forgiveness." (e.g. he asks "Can you point to one example in Scripture of someone forgiving themselves?") You have sinned against God (Ps 51:4+) and He Alone has provided for your forgiveness in the death of His Son on the old rugged Cross. We need to the attitude of Paul of "forgetting what lies behind and reaching forward to what lies ahead (and pressing) on toward the goal for the prize of the upward call of God in Christ Jesus." (Php 3:13-14+).
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Utley - From Deut. 12:10 the added element of "rest" from all your enemies is stressed. David set the stage in two ways. (1) rest from enemies (2) provisions for the construction (i.e., 1Ch 22:14-16) SPECIAL TOPIC: PEACE (OT) Andrew Thomson - Back when Israel wandered in the wilderness it was said that the ark went ahead of them to ‘seek out a resting place for them’ (Nu 10:33), and in Deuteronomy Moses told Israel that they had ‘not as yet come to the rest and to the inheritance’ that the Lord was going to give them (Dt. 12:9). With the reign of Solomon and the building of the temple, Israel would have finally and fully ‘arrived’. Solomon later said as much at the dedication of the temple (1Ki 8:56). In fact, ‘rest’ is used in Ps 95:11 as another term for the promised land, and in Psalm 132 the Lord actually says that Zion (the location of the ark in Jerusalem) is his ‘resting place’ (Ps 132:14). So it is fitting that the temple be built by ‘a man of rest’ (1Ch 22:9). (Opening Up 1 Chronicles) Behold (02009) hinneh is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17). The first use of hinneh in Ge 1:29 and second in Ge 1:31 - "And God saw all that He had made, and behold, it was very good. And there was evening and there was morning, the sixth day." Hinneh is oftn used in the idiom "Here I am" in Ge 22:1, 7,11 Ge 27:1,18, Ge 31:11, Ge 46:2 Ex 3:4 1Sa 3:4, 3:16, 12:3, 2Sa 1:7, Isa 52:6, Isa 58:9. Hinneh is used most often to point out people but also to point out things (Ge 31:41, 17:4). God uses hinneh to grab man's attention before He brings destruction (Ge 6:13, 17). God uses hinneh when He establishes covenants (Ge 9:9, 15:12, 17 [when Jehovah cut the Abrahamic covenant], Ge 17:4, cp Ge 28:13, 15), when He provided a sacrificial substitute for Isaac (foreshadowing His giving us His only Son!) (Ge 22:13).
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Utley points out that leaders of Israel "Originally referred to (1) military leaders (Ge 21:22; Jdg 4:7; 7:25; 8:3; 1Sa 18:30; 29:3,4,9; 1Ki 15:20), (2) tribal leaders (Nu 21:18; Jdg 5:15; 10:18; 1Ch 27:22; 28:1; 29:6; 2Ch 24:23), (3) royal counselor (Ge 12:15; Nu 22:8; Isa 34:12; Amos 2:3), (4) priests (Ezra 8:24,29; 10:5; 1Ch 15:16,22; 2Ch 35:9; 36:14). Only the immediate context can identify which option. 1 Chronicles 22:18 "Is not the LORD your God with you? And has He not given you rest on every side? For He has given the inhabitants of the land into my hand, and the land is subdued before the LORD and before His people. Is not: Jdg 6:12-14 Ro 8:31 and has: 1Ch 22:9 23:25 De 12:10,11 Jos 22:4 23:1 2Sa 7:1 Ac 9:31 before the Lord: De 20:4 Jos 10:42 1Sa 25:28 2Sa 5:19,20 Ps 44:1-5 Related Passages: 1 Kings 8:4 They brought up the ark of the LORD and the tent of meeting and all the holy utensils, which were in the tent, and the priests and the Levites brought them up. LEADERS - THE LORD IS WITH YOU! Is not the LORD your God with you? - NET = "He told them, "The LORD your God is with you!" (1Ch 22:18NET) - In the Hebrew text the statement is phrased as a rhetorical question, “Is not the LORD your God with you?” The question anticipates the response, “Of course he is!” Thus in the translation the positive statement “The LORD your God is with you!” has been used." (NET NOTE) And has He not given you rest on every side? Heb “and he gives rest to you all around.” Another rhetorical question. David looks into the future and like a prophet sees rest for the nation of Israel under the rule of Solomon. For - Explains why Solomon's kingdom would experience rest. He (Yahweh) has given the inhabitants of the land into my hand, and the land is subdued before the LORD and before His people - The ultimate reason for rest in Solomon's reign is that it was a gift of the LORD. Yahweh made David victorious over all of Israel's enemies so that they had to bow to King David. This God given gift would in turn be gifted to Solomon, the beneficiary of David's bloody wars. 1 Chronicles 22:19 "Now set your heart and your soul to seek the LORD your God; arise, therefore, and build the sanctuary of the LORD God, so that you may bring the ark of the covenant of the LORD and the holy vessels of God into the house that is to be built for the name of the LORD." set your: 1Ch 16:11 28:9 De 4:29 32:46,47 Ps 27:4 2Ch 20:3 Da 9:3 Hag 1:5 *marg: Ac 11:23 arise: 1Ch 22:16 Isa 60:1 Ac 22:16 to bring: 1Ki 8:6,21 2Ch 5:7 6:11 to the name: 1Ch 22:7 1Ki 5:3 DAVID CHARGE IS TO SEEK YAHWEH WITH HEART & SOUL Now set your heart (lebab; Lxx - kardia) and your soul to seek (darash) the LORD your God - I like the Septuagint translation = "Give your hearts and souls" The context indicates that the audience being addressed is still the leaders and this is supported by the fact that the command to set is in the plural (not singular as when addressing only Solomon) . And so David commands the leaders to set their heart and soul and from that foundation to seek the LORD. This reminds me of David's words in 1Ch 16:10-11+ "Glory in His holy name; Let the heart of those who seek the LORD be glad. Seek the LORD and His strength; Seek His face continually." In context to seek the LORD is not just to seek His guidance, but to obey His guidance. Seeking the LORD - Dt. 12:5; 1Ch 22:19; 1Ch 28:8-9; 2Ch 12:14; 14:4,7; 17:3-4; 19:3; 20:3; 25:5; 30:19; 31:21; 34:4; Ps. 9:10; 22:26; 24:6; 34:4;10; 69:32; 77:2; 105:4; 119:2,10 1Ch 16:10-11; 2Ch 7:14; 11:16; 20:4; 22:9; Ps 27:4,8; 40:10; 70:4; 83:16 Arise, therefore, and build the sanctuary of the LORD God - So while Solomon is the primary orchestrator of the building project, David is commanding the leaders to help in this massive project. THOUGHT - David's charge is a good charge for all saints of all time - set your heart and your soul so that you seek and obey God. Then arise and build His kingdom for His glory! Where is your heart set? On earth or the things above. See the high value of Vertical Vision. Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Set your mind on the things above, not on the things that are on earth. (Col 3:1-2+) So that - Term of purpose. What is the purpose of their seeking the LORD and building the sanctuary? You may bring the ark of the covenant of the LORD and the holy vessels of God into the house that is to be built for the name of the LORD - The Ark resided in a tent in Jerusalem at this time. David's instructions express his desire to see the Ark in the Temple of God. Heart (03824) lebab sometimes refers to a literal heart (Ex 28:29, 1Sa 25:37, 2Ki 9:24), but most often is used figurative to refer to what I term the "control center" of our being. Think of an Air Traffic Controller and how dysfunctional, even destructive it is when the controllers fail to function as they should. Just as a healthy human heart is at the center of the body and absolutely essential for physical life and health, so too a healthy spiritual heart (intellect, emotion, will) is at the center of one's inner being (soul) and is vital for a healthy soul, serving as the "fountain" of all moral attitudes and actions. Our spiritual heart thus controls out actions and our actions determine our habits, which in turn determine our character. When God measures the ''worth'' of a man's life He puts the measuring tape around his heart, not around his head. Be a man after God's Own heart (Acts 13:22) The heart includes the mind as the center of thinking and reason (Pr 3:3; 6:21; 7:3), but also includes the emotions (Pr 15:15, 30), the will (Pr 11:20; 14:14), and thus, the whole inner being (Pr 3:5). Because of the centrality of the heart in our spiritual life, we must constantly "post a guard" at the doorway of our heart (Pr 4:23+), so that every avenue for sin's entry is blocked. It is when the sentry falls asleep that the temple is most likely to be entered by our mortal enemies the the world, the flesh and the devil. And so even Solomon gives the following command (sadly one he himself failed to obey in his later years. Woe to all us older folks!) Seek (01875)(darash) means to seek, to inquire of, to examine, to require, consult, ask. One of the most frequent uses of this word is in the expression "to inquire of God," which sometimes indicates a private seeking of God in prayer for direction (Gen. 25:22), and often it refers to the contacting of a prophet who would be the instrument of God's revelation (1 Sam. 9:9; 1 Kings 22:8). At other times this expression is found in connection with the use of the Urim and Thummim by the high priest as he sought to discover the will of God by the throwing of these sacred stones (Nu 27:21). (darash) We can get a good sense of one aspect of the meaning of darash when God says "You will seek (baqas; Lxx = ekzeteo intense seeking) Me and find Me when you search (darash; Lxx = zeteo) for Me with all your heart." (Jer. 29:13) What is the condition of seeking Yahweh and finding Him? It is seeking with one's whole heart! We see a similar nuance in Dt 4:29+ "But from there you will seek (baqas; Lxx = zeteo) the LORD your God, and you will find Him if you search (darash; Lxx = ekzeteo intense seeking) for Him with all your heart and all your soul." Notice the importance of the heart seeking in. Soul (05315)(nephesh) feminine noun meaning breath, the inner being with its thoughts and emotions. Gilbrant - The Hebrew word nephesh, which is widely attested in Semitic languages, has been traditionally translated "soul" in many passages going back to the Greek translators of the Septuagint around 200 b.c., who used the word psuchfi (GED #5425). While the soul as a spiritual being inside the human body is often intended, the whole person may also be referred to. The Bible does not teach the Greek idea of a good soul trapped in an evil body. From the beginning, in Gen. 2:7, people are described as formed by God from the material of the earth and given life by God's breath, thus becoming a living being (nephesh). There is no soul separate from God's breathing of life into physical flesh, according to the OT revelation. The word nephesh refers more to the person, regardless of whether including the body is meant. The first use of nephesh is in Gen. 1:20, where it refers to all creatures in the seas as "every nephesh of life," or "every living creature," in them. Then, in v. 30, God describes all life that is not a plant as "every living thing... in which is a nephesh of life." This use of nephesh for animal life other than human is only found a few times in the OT; however, it shows that God created living creatures with a body and pronounced them good. Human sin has corrupted God's creation, but He has provided for the restoration to peace with Him. The original idea of nephesh in Hebrew, as suggested by evidence from parallels in the related ancient languages of Akkadian and Ugaritic, is "throat," "breath" and the "life" that they sustain. The idea seems to have been that the throat was associated with the basic needs of life (air, food and water) and the desires one feels for them. Certain references in the OT may reflect these origins: "throat" in Ps. 69:1 and Isa. 5:14; "breath" in Job 41:21. The nephesh, then, is used to personify the basic desires so that just as the stomach is said to hunger for food, the nephesh—the throat, the organ or passageway of the needs of life and thus the organ associated with what it means to be a living being—hungers and thirsts both for physical appetites and for emotional and spiritual fulfillment (Pss. 42:1f; 107:9; Prov. 2:10; 13:4; 21:10; Isa. 26:8). The nephesh, as personifying inner needs and desires, is therefore extended to refer to various feelings, emotions and thoughts. In Lev. 26:11, God promises that his nephesh will not abhor Israel, thus figuratively depicting God as having nephesh (from a human perspective) in order to describe his thoughts, feelings and will. God says that his nephesh delights in his servant in Isa. 42:1. Fierce or angry men are called "bitter of nephesh" in Judg. 18:25, but so are those in deep emotional pain (1 Sam. 1:10; Job 7:11). Jeremiah's nephesh wept (Jer. 13:17). "Greediness" in Isa. 56:11 is literally "strong of nephesh." The Philistines were judged for taking vengeance with "scorn of nephesh," or "malice in their hearts" (NIV). Deuteronomy 21:14 refers to letting a captive woman go out "to her nephesh" meaning probably "wherever she wishes." David prayed that God would not give him over to the nephesh of his enemies (Ps. 27:12). Perhaps, also here should be Exo. 23:9, which exhorts the Israelites to treat resident aliens well because they know the nephesh of the alien in terms of their feelings and life experience. This brings up a further application of the vitality of a person in the focusing of interest and will, the whole being, on someone or something, called "lifting one's soul to something," e.g., vanity (Ps. 24:4), the Lord (Ps. 25:1), returning to the land (Jer. 22:27) and getting paid at the end of a day's work (Deut. 24:15). A person who was emotionally attached to another was said to have his soul bound to the other (1 Sam. 18:1; Ps. 63:8). Related to this is one of the most well-known passages, Deut. 6:5, "Love the Lord your God with all your heart, and with all your soul, and with all your strength" (NIV). "Soul," or nephesh, here refers to inner desire (which is parallel to soul in Ps. 103:1). Finally, the most common uses of nephesh are for the life of a person and the person himself. Life, in the Hebrew Bible, is not used in the abstract, philosophical sense, but more of the personal vitality functioning with feelings and appetites. The life, or nephesh, of the flesh is said to be in the blood in Lev. 17:11. To strike a nephesh is to shed blood and thereby take a life, according to Gen. 37:21f. Nephesh and the other word for life, chay (HED #2508), are parallel in Ps. 88:2; and in v. 13 nephesh is parallel to the pronoun "me." Many places where nephesh is used in the Hebrew Bible it is best translated simply with a pronoun, e.g., "my soul" with "I" (Gen. 12:13). The Lord is said to swear by his nephesh, which means himself, according to Amos 6:8. The plural is used to refer to a group of persons, as in Gen. 36:6, "all the persons of his house." Thus, when Prov. 11:30 says the wise "win souls," it means they influence the lives of other people to follow the same path of godliness. When David said, "He restores my soul," in Ps. 23:3 (NIV), he meant the Lord restores, renews or refreshes his life, his vitality, his person. (Complete Biblical Library) W E Vine - "soul; self; life; person; heart." This is a very common term in both ancient and modern Semitic languages. It occurs over 780 times in the Old Testament and is evenly distributed in all periods of the text with a particularly high frequency in poetic passages. The basic meaning is apparently related to the rare verbal form, nāpash. The noun refers to the essence of life, the act of breathing, taking breath. However, from that concrete concept, a number of more abstract meanings were developed. In its primary sense the noun appears in its first occurrence in Gen. 1:20: "the moving creature that hath life," and in its second occurrence in Gen. 2:7: "living soul." However, in over 400 later occurrences it is translated "soul." While this serves to make sense in most passages, it is an unfortunate mistranslation of the term. The real difficulty of the term is seen in the inability of almost all English translations to find a consistent equivalent or even a small group of high-frequency equivalents for the term. The kjv alone uses over 28 different English terms for this one Hebrew word. The problem with the English term "soul" is that no actual equivalent of the term or the idea behind it is represented in the Hebrew language. The Hebrew system of thought does not include the combination or opposition of the terms "body" and "soul," which are really Greek and Latin in origin. The Hebrew contrasts two other concepts which are not found in the Greek and Latin tradition: "the inner self" and "the outer appearance" or, as viewed in a different context, "what one is to oneself" as opposed to "what one appears to be to one's observers." The inner person is nepesh, while the outer person, or reputation, is shēm, most commonly translated "name." In narrative or historical passages of the Old Testament, nepesh can be translated as "life" or "self," as in Lev. 17:11: "For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for [yourselves]…." Needless to say, the reading "soul" is meaningless in such a text. But the situation in the numerous parallel poetic passages in which the term appears is much more difficult. The Greek Septuagint and the Latin Vulgate both simply use the Greek and Latin equivalent "soul," especially in the Psalms. The first occurrence is in Psa. 3:2: "Many are saying of my soul, There is no deliverance for him in God" (nasb). The next occurrence is in Psa. 6:3: "And my soul is greatly dismayed; But Thou, O Lord, how long?" (nasb). In both passages the parallel contrast is between nepesh and some aspect of the self, expressed as "him" in Psa. 3:2 and not expressed but understood in Psa. 6:3. There is no distinction as to whether it appears as an "A" or "B" word in the parallelism. However, since Hebrew rejects repeating the same noun in both halves of a poetic line, nepesh is often used as the parallel for the speaker, primary personal subject, and even for God, as in Psa. 11:5: "The Lord trieth the righteous: but the wicked and him that loveth violence [he himself] hateth." Such passages are frequent, and a proper understanding of the word enlightens many well-known passages, such as Psa. 119:109: "My life is continually in my hand, Yet I do not forget Thy law" (nasb). The versions vary widely in their readings of nepesh, with the more contemporary versions casting widely for meanings. (Vine's Expository Dictionary of Old Testament and New Testament Words) Bruce Waltke - see TWOT - nephesh - (ASV conforms with these uses in a majority of cases, while RSV deviates freely, sometimes reverting to "soul" where KJV has another expression but more often replacing "soul" with words like "being," "person," any "one," "he" who, "self," "I/me," etc., and "appetite." Both revisions, in fact, make substitutions by using terms found in other passages in KJV.) The Ugaritic and Akkadian have cognates with somewhat similar breadth of meaning but both include the meaning "throat." Arabic nafs includes "soul, mind, life, person, inclination, self (as a reflexive pronoun)" but does not mean "throat." For Phoenician-Punic and Old Aramaic npsh/nbsh see Jean, C. F. and Hoftijzer, F. Dictionnaire des Inscriptions Semitiques de l'ouest (Leiden 1965). It is common in language for a bodily part or organ to take on emotional or spiritual meanings, cf. "heart" in both Hebrew and English. Most of the KJV variants referred to above are a matter of closely related concepts, as synonyms for creature, "living thing, beast, fish," for appetite, "heart, pleasure, desire, lust, discontent," and "will." While "any(one), man," and "self (myself, etc.)" occur in KJV, the rendering of nepesh by the simple personal pronoun (often reflexive) is common only in RSV and other recent translations. The seemingly contradictory meaning, "the dead, dead body," found a few times in all three versions, will be analyzed in what follows. The treatment of nepesh by C. Westermann (THAT, I: 71-95) is valuable and should be compared. The original, concrete meaning of the word was probably "to breathe." The verb occurs three times in the medio-passive Niphal stem with the meaning "to refresh oneself" (Exodus 23:12; Exodus 31:17; 2 Samuel 16:14). The verb may be a denominative from the substantive, but both ancient and modern Semitic cognates do have a verbal form signifying "to breathe" (cf. Akkadian napāshu "to blow, to breathe out"; (see D. W. Thomas, "A Study in Hebrew Synonyms Verbs Signifying 'To Breathe'" Zeitschrift fur Semitistik 10:311-14). The noun appears to denote "breath" in Genesis 1:30: "in which [i.e. the land creatures] is the breath of life." The connection between nepesh and breath is also suggested by such statements as: "and [the Lord] breathed [npḥ] into his [man's] nostrils the breath of life; and man became a living soul" (Genesis 2:7); and "the nepesh [life/breath/soul] of the child returned and he revived" (1 Kings 21:22). The case for an original, concrete meaning of "breath" is also suggested by the use of nepesh to denote "throat" in Akkadian, Ugaritic, and Hebrew; e.g., "therefore Sheol had enlarged its throat [NASB; "appetite" in NIV] and opened its mouth without measure" (Isaiah 5:14; cf. Habakkuk 2:5); "the waters have come up to my neck [NIV]" (Psalm 69:2; cf. Jonah 2:6). As in the cognate languages (cf. especially Arabic) nepesh can refer to the appetite. Thus it may denote hunger for food: "You may eat grapes according to your appetite, until you are satisfied" (Deut. 23:24; [H 25]; cf. Psalm 78:18); "this bread will be for their hunger" (Hosea 9:4); "a righteous man cares for the needs of his animals" (Proverbs 12:10; cf. Proverbs 10:3; Proverbs 16:26). So also it can refer to one's spiritual/volitional appetite, that is, "desire" or "will"; e.g. "the enemy said, ... 'my desire shall be gratified against them'" (Exodus 15:9; cf. Ezekiel 16:27; Psalm 27:12; Psalm 41:3); "then you shall let her go according to her desire" (Deut. 21:14; cf. 1 Samuel 2:35 [of God's will] Psalm 105:22). Abraham says to Ephron: "if it is your wish..." (Genesis 23:8). The desire of the wicked is condemned (Proverbs 13:2; Proverbs 19:2). About twenty times, however, nepesh is the subject of ʾāwâ "to desire," "to crave." Here it is not the hunger/appetite/desire itself but that which possesses the appetite, "the soul." A person, a soul, may crave physical food: "and you say, 'I will eat meat," because you desire [te’awweh] to eat meat, then you may eat meat, according to the desire of your soul [bekol-’awwat napshekā]" (Deut. 12:20; cf. Deut. 14:26; 1 Samuel 2:16). The compound can also speak of the sexual drive: "a wild donkey accustomed to the wilderness, that sniffs the wind has passion [be’awwat napshāh] [Qere and LXX], in the time of her heat who can turn her away" (Jeremiah 2:24). So also it may denote one's spiritual/volitional desire for something. Abner said to David: "that you may be king over all that your soul desires" (2 Samuel 3:21; 1 Kings 11:37). "The desire of the wicked soul is evil" (Proverbs 21:10). "[what] his soul desires [wenapshô ’iwwetâ] that he does" (Job 23:13). The people of Judah desire God's justice: "Yes, Lord, walking in the way of your laws, we wait for you; your name and renown are the desire of our hearts [taʾăwat nāpesh]. My soul yearns for you [napshî ʾiwwîtîkā] for you in the night; in the morning my spirit longs for you. When your judgments came upon the earth, the people of the world learn righteousness" (Isaiah 26:8-9; cf. Psalm 119:20 and below for numerous passages where nepesh is used to express personal yearning for someone and its inclination and disinclination for someone). One can also speak of the hungry or thirsty soul: "For he has satisfied the thirsty soul, and the hungry soul he has filled with good things (Psalm 107:9; cf. Proverbs 19:15; Proverbs 25:25; Proverbs 27:7). Accordingly verb śābaʿ "to satisfy" occurs often with nepesh: "The dogs are greedy [ʿazzê-nepesh = "strong of appetite"], they are not satisfied" (Isaiah 56:11; cf. Isaiah 58:10; Jeremiah 50:19). Especially in Ecclesiastes, the soul "craves, lacks," or is "filled with good things" (Eccles. 2:24; Eccles. 4:8; Eccles. 6:2, 3, 7, 9, and Eccles. 7:28). As Isaiah 26:8-9 suggests, the object of that which the soul craves may be a person. The soul's thirst or language may be directed toward God. The psalmist brings the two notions together thus: "As the deer pants for the water-courses, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and appear before God" (Psalm 42:1, 2 [H 2, 3]; cf. Psalm 63:2). In addition to God's presence the soul may long for the law (Psalm 119:20), salvation (Psalm 119:81); his courts (Psalm 84:3); etc. Thus nepesh occurs with many verbs denoting "yearning"; cf. the idiom he set his soul "to long after, yearn" for someone, something (Deut. 24:15; Hosea 4:8; Proverbs 19:18; Jeremiah 22:27; Jeremiah 44:14; etc.). The soul waits for [qwh] the Lord (Psalm 130:5), seeks [drsh] him (Lament. 3:25); etc. Thus in numerous passages reference is made to the inclination or disinclination of the soul. It is frequently used in connection with "love." The maiden says to her lover: "Tell me, O you whom my soul loves" (Song 1:7; and repeatedly in Song 3:1-4, cf. Jeremiah 12:7; Genesis 34:3). It is used not only of the man-woman relationship, but also of the closest human friendships; e.g. of David and Jonathan: "The soul of Jonathan was bound [qāshar] with the soul of David, and he loved him as his own soul." So also it speaks of man's love for God. The psalmist says: "My soul clings [dābaq] to you" (Psalm 63:9). Here too belongs the important exhortation "to love" and "to serve" God with the whole heart and soul (Deut. 6:5; Deut. 30:6; cf. Deut. 4:29; Deut. 10:12; Deut. 11:13; Deut. 13:4; Deut. 26:16; Deut. 30:2, 6, 10; Joshua 22:5; Joshua 23:14; 1 Kings 2:4, 8:48 = 2 Chron. 6:38; etc.). Commenting on Deut. 6:5, J. McBride noted: "The three parts of Deut. 6:5: lēbāb (heart), nephesh (soul or life), and meʾōd (muchness) rather than signifying different spheres of biblical psychology seem to be semantically concentric. They were chosen to reinforce the absolute singularity of personal devotion to God. Thus, lēbāb denotes the intention or will of the whole man; nepesh means the whole self, a unity of flesh, will and vitality; and meʾōd accents the superlative degree of total commitment to Yahweh." While agreeing that these terms were chosen to denote the singularity of devotion, we would now underscore nepesh as pertaining to the personal desire or inclination. For the turning away of the soul from someone/something, nepesh occurs with such words as śānēʾ "to hate" (2 Samuel 5:8; Isaiah 1:14 [of God's hatred]; Psalm 11:5); gāʿal "abhor" (Leviticus 26:11, 15, 30, 43=of a fractured God-man relationship); qûṣ "loathe" (Numbers 21:5); etc. Thus nepesh is frequently used in connection with the emotional states of joy and bliss. The Psalmist suggests the relationship between these ideas when he prays: "Bring joy to the soul of your servant, for I long (I lift up my soul, napshî ’eśśāʾ) for you, O Lord (Psalm 86:4). Not only can the soul be joyful because its desires are met but also because of its appreciation for the inherent worth of something which delights its tastes: "Pleasant words are . . . sweet to the soul" (Proverbs 16:23). When filled with the sayings of the wise, the son will find that "Knowledge will be pleasant to [his] soul" (Proverbs 2:10). A disciplined son "will delight your soul" (Proverbs 29:17). Fully satisfied in the Lord the soul praises him [Psalm 103:1, 2, 22; Psalm 104:1, 35; etc.). But the wicked, having depended upon themselves, praise themselves (Psalm 49:19) It also follows that the soul can be bitter. Fifteen times it occurs with the root mārar. With his health and well-being broken, Job complained: "The Almighty has embittered my soul" (Job 27:2). Provoked by her rival on account of her barrenness, Hannah was one "bitter of soul" (mārat nepesh) (1 Samuel 1:10; cf. Judges 18:25; etc.). Related to mārar are many different expressions of sorrow with the soul. Jeremiah says to his people: "But if you will not listen to it [the word of God], my soul will sob in secret..." (Jeremiah 13:17, cf. passim). In Isaiah 10:18 nepesh is employed alongside of bāśār, "flesh"=physical body as a merism to denote the whole person. It is also used in parallel with bāśār. NIV interprets this as a figure for totality: "completely," "flesh" in Psalm 63:1 [H 2] for the same reason. Since personal existence by its very nature involves drives, appetites, desires, will, nepesh denotes the "life" of an individual. As the object of the verb shûb "to revive" "to restore" nepesh moves between the notion of "soul" and "life." Jerusalem laments: "Because far from me is a comforter, One who restores my soul/life" (Lament. 1:16). The women of Bethlehem pray for Naomi: "May he [Obed] be to you a restorer of life [nepesh], and a sustainer of your old age (Ruth 4:15; Psalm 23:3; Lament. 1:11; Psalm 18:8; Proverbs 25:13). What is meant in these passages is life which consists of emotions, passions, drives, appetites. It also moves between these two notions with the word ḥāyâ "to live." Abraham instructs Sarah to say she is his sister "so that it may go well with me on account of you and my soul may continue in life" (Genesis 12:13; cf. Genesis 19:20; Genesis 27:46; Isaiah 55:3, etc.). But here it is also equivalent to "self." nepesh with the notion of "life" refers to the "I" that hungers and is filled, loves and hates, is joyful and sorrowful, etc. It adds an intensely personal element to the notion of self. Indeed nepesh could be substituted with the personal pronoun in these passages, but the intensity of feeling would be lost. Accordingly, in some passages nepesh is best translated by "life," but "life" here denotes the living self with all its drives, not the abstract notion "life" which is conveyed by ḥayyim, nor the other meaning of ḥayyim which refers to a quality of existence as well as the temporal notion of being (cf. the use of ḥayyim in Deuteronomy and Prov). Westermann noted that when nepesh occurs as the subject of the verb it is usually rendered "soul"—desires, inclinations, etc.; as the object of the verb it is frequently rendered by "life"— the state of personal existence as over against death. Many passages refer to the "saving" of a man's nepesh "life". In fact, almost all the verbs within this semantic notion take nepesh as their object: with nāṣal "and deliver our lives from death" (Joshua 2:13; Isaiah 44:20; passim), with mālaṭ: "if you do not save your life tonight, tomorrow you will be put to death" (1 Samuel 19:11); cf. 2 Samuel 19:6; passim); with ḥālaṣ, "rescue my life" (Psalm 6:5); with yāshaʿ, "he will save the lives of the needy" (Psalm 72:13); etc. The psalmist is confident that God will even "redeem" (pādâ) his life out of the grave (Psalm 49:15 [H 16]). In all these passages "life" is equivalent to the person. It has also this notion of saving the "life"="individual" in certain prepositional phrases. Thus Elijah "ran for his life [ʾel napshô] 1 Kings 19:3); "take heed for your lives (Jeremiah 17:21); etc. When one risks his life it is said that he takes his nepesh into his hands (Judges 12:3, passim). Then too, it is usually rendered "life" after verbs denoting "keeping" "preserving" "sustaining" etc. Thus it occurs: with shāmar "to keep" (Deut. 4:9); with sāmak "to sustain" (Psalm 54:6); with ḥāsaq "to hold back [from the grave]" (Psalm 78:50); etc. The nepesh "life" is most precious. Thus the captain prays to Elijah: "O man of God, please let my life and the lives of these fifty servants of yours be precious in your sight" (2 Kings 1:13; cf. 1 Samuel 26:21); etc. In some situations a monetary payment can be given for the life (cf. Exodus 21:30; Exodus 30:12). In the lex talionis formula "life for life" nepesh denotes the precious individual, the living self (Exodus 21:23; Leviticus 24:18; Deut. 19:21; cf 1 Kings 20:39, 42; 2 Kings 10:24; etc.). Here too belongs Leviticus 17:11, one of the most decidedly theological and distinctively meaningful passages where the word nepesh is of major significance, and one which certainly defines the term as meaning life "for the life (nepesh) of the flesh (bāśār) is in the blood." Here it is the vitality, the passionate existence of an individual which is denoted. Then too it is frequently said that the enemy threatens the individual's life. Thus it occurs as the objects of: bāqash "to seek" (Exodus 4:19; passim); ʾārab "to lie in ambush for" (Psalm 59:3 [H 4]) etc. Sometimes God's destruction of the life, the individual is in view: "Do not take away my life with sinners" (Psalm 26:9). It comes as no surprise, then, that in some contexts nepesh is best rendered by "person," "self," or more simply by the personal pronoun. Westermann says that it is best rendered by such English equivalents in casuistic law, in the enumeration of people, in the general designation of people and as a substitute for a pronoun. An example of its use in legal contexts with such particles as ʾasher or kî; is: "Now when anyone [nepesh kî presents a grain offering" (Leviticus 2:1; cf. Leviticus 4:2; Leviticus 5:1, 2; passim). Again, "But the person who [wehannepesh ’ăsher] eats the flesh..." (Leviticus 7:20; passim). Similarly it has this notion in enumerations: "These are the people whom Nebuchadnezzar carried away captive ... in the eighteenth year of Nebuchadnezzar 832 persons [nepesh] . . . " (Jeremiah 52:28, 29; Exodus 12:4, passim). So also with reference to "people" "he [shall be valued] according to the valuation of persons belonging to the Lord" (Leviticus 27:2; passim). As a substitute for a pronoun it frequently occurs with the pronominal suffix. Thus Lot said to the Lord: "That I [napshî = "my soul"] may live" (Genesis 19:19; passim). Although it appears to be an equivalent of the personal pronoun, its intensive, passionate sense peculiar to the word is always present. A. R. Johnson speaks of it as "a pathetic (i.e. in the sense of deeply emotional) periphrasis for a pronoun" (The Virality of the Individual in the Thought of Ancient Israel, 1964, p. 22). A total of 755 occurrences of the noun nepesh have been counted in the OT, and of these it is rendered in the Greek translation (LXX) some 600 times by the psyche (ψυχη). Of the 144 times it is used in the Psalms, over 100 of them have the first person suffix, "my soul." Thus in its most synthetic use nepesh stands for the entire person. In Genesis 2:7 "man became a living creature" [nepesh]—the substantive must not be taken in the metaphysical, theological sense in which we tend to use the term "soul" today. Precisely the same Hebrew expression (nepesh ḥayyâ traditionally rendered "living soul" occurs also in Genesis 1:20, 21, 24. In other words, man is here being associated with the other creatures as sharing in the passionate experience of life and is not being defined as distinct from them. It is true however, as Oehler points out that the source of the nepesh of animals is the ground, whereas the source of the nepesh of Adam is God. Particular note should be taken of the antonymous translation, "the dead, dead body" found in Leviticus 19:28; Leviticus 21:1, 11; Numbers 5:2; Numbers 6:6, 11; Numbers 9:6, 7, 10; etc. In these citations, "the dead" stands for nepesh by itself, while "dead body" renders nepesh/napshōt mēt. The latter indicates "a person (persons) who has died," the emphasis being on the personal identity of an 'individual,' so that in context the term nepesh by itself refers to a dead individual, "one who has died," and the word itself does not really mean physical 'body.' The use of nepesh with reference to God is rare since God does not have the cravings and appetites common to man nor is his life limited by death. In addition to the passages already noted, we cite several more where the word is used to express forcefully his passionate disinclination or inclination toward someone. The former is more frequent. Thus he threatens: "Be warned, O Jerusalem, lest I/My soul be alienated from you" (Jeremiah 6:8); cf. Jeremiah 5:9, 29; Jeremiah 9:8; Jeremiah 15:1; passim). On the other hand his passionate love, delight and inclination toward his servant is spoken of thus: "My chosen one in whom my soul delights" (Isaiah 42:1). It must not be concluded from this study of nepesh that the OT presents man as physical only. There are other OT ideas to be considered in this connection: (1) the OT teaching concerning the "spirit" of man; (2) the OT teaching concerning the heart (lēb) of man; (3) the subject of the image of God (see ṣelem) in man; and (4) the picture as given of man's relation to God. Bibliography: Briggs, C. A., "The Use of npsh in the OT," JBL 16. 17-30. Becker, J. H., Het Begrip Nefesj in het Oude Testament, 1942. Buswell, J. O., A Systematic Theology of the Christian Religion, Zondervan, 1962, vol. II, pp. 237-41. Seligson, M., The Meaning of npsh mt in the Old Testament, 1951; cf. Widengren, G., VT 4: 97-102. Murtonen, A., The Living Soul, 1958. Lys, D., Nepésh, 1959. Johnson, A. R., The Vitality of the Individual in the Thought of Ancient Israel, 1949. Wolff, H. W., Anthropology of the Old Testament. Westermann, C., "Naefaes" in THAT, II, pp. 71-95. Richardson, TWB, pp. 144-45. TDOT, IX, pp. 617-37. Nephesh translated some 753 times in NASB - any(1), anyone(2), anyone*(1), appetite(7), being(1), beings(3), body(1), breath(1), corpse(2), creature(6), creatures(3), dead(1), dead person(2), deadly(1), death(1), defenseless*(1), desire(12), desire*(2), discontented*(1), endure*(1), feelings(1), fierce*(2), greedy*(1), heart(5), heart's(2), herself(12), Himself(4), himself(19), human(1), human being(1), hunger(1), life(146), life*(1), lifeblood*(2), lives(34), living creature(1), longing*(1), man(4), man's(1), men*(2), mind(2), Myself(3), myself(2), number(1), ones(1), others(1), ourselves(3), own(1), passion*(1), people(2), people*(1), perfume*(1), person(68), person*(1), persons(19), slave(1), some(1), soul(238), soul's(1), souls(12), strength(1), themselves(6), thirst(1), throat(2), will(1), wish(1), wishes(1), yourself(11), yourselves(13). Nephesh - 625 verses - Gen. 1:20; Gen. 1:21; Gen. 1:24; Gen. 1:30; Gen. 2:7; Gen. 2:19; Gen. 9:4; Gen. 9:5; Gen. 9:10; Gen. 9:12; Gen. 9:15; Gen. 9:16; Gen. 12:5; Gen. 14:21; Gen. 17:14; Gen. 19:17; Gen. 19:19; Gen. 19:20; Gen. 23:8; Gen. 27:4; Gen. 32:30; Gen. 34:8; Gen. 35:18; Gen. 37:21; Gen. 42:21; Gen. 44:30; Gen. 46:18; Gen. 46:22; Gen. 46:25; Gen. 46:26; Gen. 46:27; Gen. 49:6; Exod. 1:5; Exod. 4:19; Exod. 12:4; Exod. 12:15; Exod. 12:16; Exod. 12:19; Exod. 15:9; Exod. 16:16; Exod. 21:23; Exod. 21:30; Exod. 23:9; Exod. 30:12; Exod. 30:15; Exod. 30:16; Exod. 31:14; Lev. 2:1; Lev. 4:2; Lev. 4:27; Lev. 5:1; Lev. 5:2; Lev. 5:4; Lev. 5:15; Lev. 5:17; Lev. 6:2; Lev. 7:18; Lev. 7:20; Lev. 7:21; Lev. 7:25; Lev. 7:27; Lev. 11:10; Lev. 11:43; Lev. 11:44; Lev. 16:29; Lev. 16:31; Lev. 17:10; Lev. 17:11; Lev. 17:12; Lev. 17:14; Lev. 17:15; Lev. 18:29; Lev. 19:8; Lev. 19:28; Lev. 20:6; Lev. 20:25; Lev. 21:1; Lev. 21:11; Lev. 22:3; Lev. 22:4; Lev. 22:6; Lev. 22:11; Lev. 23:27; Lev. 23:29; Lev. 23:30; Lev. 23:32; Lev. 24:17; Lev. 24:18; Lev. 26:11; Lev. 26:15; Lev. 26:16; Lev. 26:30; Lev. 26:43; Lev. 27:2; Num. 5:2; Num. 5:6; Num. 6:6; Num. 6:11; Num. 9:6; Num. 9:7; Num. 9:10; Num. 9:13; Num. 11:6; Num. 15:27; Num. 15:28; Num. 15:30; Num. 15:31; Num. 16:38; Num. 19:11; Num. 19:13; Num. 19:18; Num. 19:20; Num. 19:22; Num. 21:4; Num. 29:7; Num. 30:2; Num. 30:4; Num. 30:5; Num. 30:6; Num. 30:7; Num. 30:8; Num. 30:9; Num. 30:10; Num. 30:11; Num. 30:12; Num. 30:13; Num. 31:19; Num. 31:35; Num. 31:40; Num. 31:46; Num. 31:50; Num. 35:11; Num. 35:15; Num. 35:30; Num. 35:31; Deut. 4:9; Deut. 4:15; Deut. 4:29; Deut. 6:5; Deut. 10:12; Deut. 10:22; Deut. 11:13; Deut. 11:18; Deut. 12:23; Deut. 13:3; Deut. 13:6; Deut. 14:26; Deut. 19:6; Deut. 19:21; Deut. 21:14; Deut. 24:6; Deut. 24:7; Deut. 24:15; Deut. 26:16; Deut. 27:25; Deut. 28:65; Deut. 30:2; Deut. 30:6; Deut. 30:10; Jos. 2:13; Jos. 2:14; Jos. 9:24; Jos. 10:28; Jos. 10:30; Jos. 10:32; Jos. 10:35; Jos. 10:37; Jos. 10:39; Jos. 11:11; Jos. 20:3; Jos. 20:9; Jos. 22:5; Jos. 23:11; Jos. 23:14; Jdg. 5:18; Jdg. 5:21; Jdg. 9:17; Jdg. 12:3; Jdg. 16:16; Jdg. 18:25; Ruth 4:15; 1 Sam. 1:15; 1 Sam. 1:26; 1 Sam. 2:33; 1 Sam. 2:35; 1 Sam. 17:55; 1 Sam. 18:1; 1 Sam. 18:3; 1 Sam. 19:5; 1 Sam. 19:11; 1 Sam. 20:1; 1 Sam. 20:3; 1 Sam. 20:17; 1 Sam. 22:2; 1 Sam. 22:22; 1 Sam. 22:23; 1 Sam. 23:15; 1 Sam. 23:20; 1 Sam. 24:11; 1 Sam. 25:26; 1 Sam. 25:29; 1 Sam. 26:21; 1 Sam. 26:24; 1 Sam. 28:9; 1 Sam. 28:21; 2 Sam. 1:9; 2 Sam. 3:21; 2 Sam. 4:8; 2 Sam. 4:9; 2 Sam. 5:8; 2 Sam. 11:11; 2 Sam. 14:7; 2 Sam. 14:14; 2 Sam. 14:19; 2 Sam. 16:11; 2 Sam. 17:8; 2 Sam. 18:13; 2 Sam. 19:5; 2 Sam. 23:17; 1 Ki. 1:12; 1 Ki. 1:29; 1 Ki. 2:4; 1 Ki. 2:23; 1 Ki. 3:11; 1 Ki. 8:48; 1 Ki. 17:21; 1 Ki. 17:22; 1 Ki. 19:2; 1 Ki. 19:3; 1 Ki. 19:4; 1 Ki. 19:10; 1 Ki. 19:14; 1 Ki. 20:31; 1 Ki. 20:39; 1 Ki. 20:42; 2 Ki. 1:13; 2 Ki. 1:14; 2 Ki. 2:2; 2 Ki. 2:4; 2 Ki. 2:6; 2 Ki. 4:27; 2 Ki. 4:30; 2 Ki. 7:7; 2 Ki. 9:15; 2 Ki. 10:24; 2 Ki. 23:3; 2 Ki. 23:25; 1 Chr. 5:21; 1 Chr. 11:19; 1 Chr. 22:19; 1 Chr. 28:9; 2 Chr. 1:11; 2 Chr. 6:38; 2 Chr. 15:12; 2 Chr. 34:31; Est. 7:3; Est. 7:7; Est. 8:11; Est. 9:16; Est. 9:31; Job 2:4; Job 2:6; Job 3:20; Job 6:7; Job 6:11; Job 7:11; Job 7:15; Job 9:21; Job 10:1; Job 12:10; Job 13:14; Job 14:22; Job 18:4; Job 21:25; Job 23:13; Job 24:12; Job 27:2; Job 27:8; Job 30:16; Job 30:25; Job 31:30; Job 31:39; Job 32:2; Job 33:18; Job 33:20; Job 33:22; Job 33:28; Job 33:30; Job 41:21; Ps. 3:2; Ps. 6:3; Ps. 6:4; Ps. 7:2; Ps. 7:5; Ps. 10:3; Ps. 11:1; Ps. 11:5; Ps. 13:2; Ps. 16:10; Ps. 17:9; Ps. 17:13; Ps. 19:7; Ps. 22:20; Ps. 22:29; Ps. 23:3; Ps. 24:4; Ps. 25:1; Ps. 25:13; Ps. 25:20; Ps. 26:9; Ps. 27:12; Ps. 30:3; Ps. 31:7; Ps. 31:9; Ps. 31:13; Ps. 33:19; Ps. 33:20; Ps. 34:2; Ps. 34:22; Ps. 35:3; Ps. 35:4; Ps. 35:7; Ps. 35:9; Ps. 35:12; Ps. 35:13; Ps. 35:17; Ps. 35:25; Ps. 38:12; Ps. 40:14; Ps. 41:2; Ps. 41:4; Ps. 42:1; Ps. 42:2; Ps. 42:4; Ps. 42:5; Ps. 42:6; Ps. 42:11; Ps. 43:5; Ps. 44:25; Ps. 49:8; Ps. 49:15; Ps. 49:18; Ps. 54:3; Ps. 54:4; Ps. 55:18; Ps. 56:6; Ps. 56:13; Ps. 57:1; Ps. 57:4; Ps. 57:6; Ps. 59:3; Ps. 62:1; Ps. 62:5; Ps. 63:1; Ps. 63:5; Ps. 63:8; Ps. 63:9; Ps. 66:16; Ps. 69:1; Ps. 69:10; Ps. 69:18; Ps. 70:2; Ps. 71:10; Ps. 71:13; Ps. 71:23; Ps. 72:13; Ps. 72:14; Ps. 74:19; Ps. 77:2; Ps. 78:18; Ps. 78:50; Ps. 84:2; Ps. 86:2; Ps. 86:4; Ps. 86:13; Ps. 86:14; Ps. 88:3; Ps. 88:14; Ps. 89:48; Ps. 94:17; Ps. 94:19; Ps. 94:21; Ps. 97:10; Ps. 103:1; Ps. 103:2; Ps. 103:22; Ps. 104:1; Ps. 104:35; Ps. 105:18; Ps. 105:22; Ps. 107:5; Ps. 107:9; Ps. 107:18; Ps. 107:26; Ps. 109:20; Ps. 109:31; Ps. 116:4; Ps. 116:7; Ps. 116:8; Ps. 119:20; Ps. 119:25; Ps. 119:28; Ps. 119:81; Ps. 119:109; Ps. 119:129; Ps. 119:167; Ps. 119:175; Ps. 120:2; Ps. 120:6; Ps. 121:7; Ps. 123:4; Ps. 124:4; Ps. 124:5; Ps. 124:7; Ps. 130:5; Ps. 130:6; Ps. 131:2; Ps. 138:3; Ps. 139:14; Ps. 141:8; Ps. 142:4; Ps. 142:7; Ps. 143:3; Ps. 143:6; Ps. 143:8; Ps. 143:11; Ps. 143:12; Ps. 146:1; Prov. 1:18; Prov. 1:19; Prov. 2:10; Prov. 3:22; Prov. 6:26; Prov. 6:30; Prov. 6:32; Prov. 7:23; Prov. 8:36; Prov. 11:17; Prov. 11:25; Prov. 11:30; Prov. 12:10; Prov. 13:2; Prov. 13:3; Prov. 13:4; Prov. 13:8; Prov. 13:19; Prov. 13:25; Prov. 14:10; Prov. 14:25; Prov. 15:32; Prov. 16:17; Prov. 16:24; Prov. 16:26; Prov. 18:7; Prov. 19:2; Prov. 19:8; Prov. 19:15; Prov. 19:16; Prov. 19:18; Prov. 20:2; Prov. 21:10; Prov. 21:23; Prov. 22:5; Prov. 22:23; Prov. 22:25; Prov. 23:2; Prov. 23:7; Prov. 23:14; Prov. 24:12; Prov. 24:14; Prov. 25:13; Prov. 25:25; Prov. 27:7; Prov. 27:9; Prov. 28:17; Prov. 29:10; Prov. 29:17; Prov. 29:24; Prov. 31:6; Eccl. 2:24; Eccl. 4:8; Eccl. 6:2; Eccl. 6:3; Eccl. 6:7; Eccl. 6:9; Cant. 1:7; Cant. 3:1; Cant. 3:2; Cant. 3:3; Cant. 3:4; Cant. 5:6; Cant. 6:12; Isa. 3:20; Isa. 5:14; Isa. 10:18; Isa. 15:4; Isa. 19:10; Isa. 26:8; Isa. 26:9; Isa. 29:8; Isa. 32:6; Isa. 38:15; Isa. 38:17; Isa. 42:1; Isa. 43:4; Isa. 44:20; Isa. 46:2; Isa. 47:14; Isa. 53:10; Isa. 53:11; Isa. 53:12; Isa. 55:2; Isa. 56:11; Isa. 58:3; Isa. 58:5; Isa. 58:10; Isa. 58:11; Isa. 61:10; Isa. 66:3; Jer. 2:24; Jer. 2:34; Jer. 3:11; Jer. 4:10; Jer. 4:19; Jer. 4:30; Jer. 5:9; Jer. 5:29; Jer. 6:16; Jer. 9:9; Jer. 11:21; Jer. 12:7; Jer. 13:17; Jer. 15:1; Jer. 17:21; Jer. 19:7; Jer. 19:9; Jer. 20:13; Jer. 21:7; Jer. 21:9; Jer. 22:25; Jer. 22:27; Jer. 26:19; Jer. 31:12; Jer. 31:14; Jer. 31:25; Jer. 32:41; Jer. 34:16; Jer. 34:20; Jer. 34:21; Jer. 37:9; Jer. 38:2; Jer. 38:16; Jer. 39:18; Jer. 40:14; Jer. 40:15; Jer. 42:20; Jer. 43:6; Jer. 44:7; Jer. 44:14; Jer. 44:30; Jer. 45:5; Jer. 46:26; Jer. 48:6; Jer. 49:37; Jer. 50:19; Jer. 51:6; Jer. 51:14; Jer. 51:45; Jer. 52:29; Jer. 52:30; Lam. 1:11; Lam. 1:16; Lam. 1:19; Lam. 2:12; Lam. 2:19; Lam. 3:17; Lam. 3:20; Lam. 3:24; Lam. 3:25; Lam. 3:51; Lam. 3:58; Lam. 5:9; Ezek. 3:19; Ezek. 3:21; Ezek. 7:19; Ezek. 13:18; Ezek. 13:19; Ezek. 13:20; Ezek. 14:14; Ezek. 14:20; Ezek. 16:27; Ezek. 17:17; Ezek. 18:4; Ezek. 18:20; Ezek. 18:27; Ezek. 22:25; Ezek. 22:27; Ezek. 24:21; Ezek. 24:25; Ezek. 25:6; Ezek. 25:15; Ezek. 27:13; Ezek. 27:31; Ezek. 32:10; Ezek. 33:5; Ezek. 33:6; Ezek. 33:9; Ezek. 36:5; Ezek. 47:9; Hos. 4:8; Hos. 9:4; Amos 2:14; Amos 2:15; Amos 6:8; Jon. 1:14; Jon. 2:5; Jon. 4:3; Jon. 4:8; Mic. 6:7; Mic. 7:3; Hab. 2:4; Hab. 2:5; Hab. 2:10; Hag. 2:13; Zech. 11:8