Deuteronomy 10:16 — Word Study
WLCוּמַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְכֶ֑ם וְעָ֨רְפְּכֶ֔ם לֹ֥א תַקְשׁ֖וּ עֽוֹד׃
BSACircumcisemûwl [dedicate, remove the foreskin of] your hearts, thereforelêbâb [the innermost part of your being, including mind, will, and emotions] and stiffenqâshâh▸ [harden, be stubborn] your necksʻôreph [the back of the neck] nolôʼ moreʻôwd [not again, still]
| Greek | English | Parsing |
|---|---|---|
| וּמַלְתֶּ֕ם | and you will circumcise | Verb, Qal, sequential perfect second person masculine plural |
| אֵ֖ת | the object marker | Particle |
| עָרְלַ֣ת | [the] foreskin of | Noun common, feminine singular construct |
| לְבַבְכֶ֑ם | heart your | Noun common masculine singular construct, suffix |
| וְעָ֨רְפְּכֶ֔ם | and neck your | Conjunction, noun common masculine singular construct, suffix |
| לֹ֥א | not | Particle |
| תַקְשׁ֖וּ | you will make stiff | Verb, Hiphil, imperfect second person masculine plural |
| עֽוֹד׃ | again | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Circumcise your hearts, therefore, and stiffen your necks no more. |
| KJV | Circumcise therefore the foreskin of your heart, and be no more stiffnecked. |
| ASV | Circumcise therefore the foreskin of your heart, and be no more stiffnecked. |
| YLT | and ye have circumcised the foreskin of your heart, and your neck ye do not harden any more; |
| WEB | Circumcise therefore the foreskin of your heart, and be no more stiff-necked. |
| BBE | Let your circumcision be of the heart, and put away your pride. |
Where they part company is in the interpretation of the call to circumcise the heart — see How Translations Differ.
The sentence contains two main clauses, each with its own focus on the actions required of the Israelites.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמוּל
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 — Deuteronomy 10:16
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 — Moses' Exhortation to the Israelitesgenerated
Deuteronomy 10:16 is part of Moses' speech, where he emphasizes the need for the Israelites to renew their commitment to God. He urges them to circumcise their hearts and stop being stubborn, highlighting the importance of inner transformation in their relationship with God. This call reflects the broader theme of covenant faithfulness found throughout the book of Deuteronomy.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 30:6 | The LORD your God will circumcise your hearts and the hearts of your descendants, and you will love Him with all your heart and with all your soul, so that you may live. |
| 2 | Leviticus 26:41 | and I acted with hostility toward them and brought them into the land of their enemies—and if their uncircumcised hearts will be humbled and they will make amends for their iniquity, |
| 3 | Jeremiah 4:4–14 | Circumcise yourselves to the LORD, and remove the foreskins of your hearts, O men of Judah and people of Jerusalem. Otherwise, My wrath will break out like fire and burn with no one to extinguish it, because of your evil deeds.” |
| 4 | Romans 2:28–29 | A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical. |
| 5 | Colossians 2:11 | In Him you were also circumcised, in the putting off of your sinful nature, with the circumcision performed by Christ and not by human hands. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַלְתֶּם, u.mal.Temgenerated
The verb מוּל (muwl) means to circumcise, derived from a root that implies cutting off or separation. In this context, it suggests a spiritual act of dedication, urging the Israelites to remove the barriers of their hearts that prevent them from fully following God.
This command is not merely about physical circumcision but signifies a deeper, spiritual commitment. It reflects the necessity of inner change, as the heart represents the core of a person's being, encompassing thoughts, emotions, and will.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Circumcise your hearts, therefore, and stiffen your necks no more.' This wording is consistent across the KJV, ASV, YLT, WEB, and BBE, indicating a shared understanding of the call to inner transformation.
Sentence Structuregenerated
The finite verb מַלְתֶּם (u.mal.Tem) governs the main action of the verse, with two phrases following: the object marker אֵת ('et) and the noun phrase עָרְלַ֣ת לְבַבְכֶ֑ם ('orlat levavkhem) describing what is to be circumcised.
The second part of the verse contains another finite verb תַקְשׁ֖וּ (tak.Shu), which connects with the adverbial phrases indicating the negation of stiffening their necks again.
Septuagint Backgroundgenerated
The Septuagint translates מוּל as περιτεμεῖσθε (peritemeisthe), which means 'to circumcise' and carries the same connotation of cutting away. This choice aligns with the Hebrew intent of spiritual dedication.
The Greek translation emphasizes the act of circumcision as a significant spiritual commitment, consistent with the original Hebrew meaning.
In plain words — the whole versegenerated
Deuteronomy 10:16 calls the Israelites to 'circumcise' their hearts, meaning they should remove spiritual barriers and stop being stubborn. This verse emphasizes the importance of inner change in their relationship with God, urging them to commit fully to Him.
Frequently Asked Questionsgenerated
To circumcise your heart means to remove the spiritual barriers that prevent you from fully committing to God and to embrace a life of obedience and faithfulness.
Stiffening the neck is a metaphor for stubbornness and resistance to God's guidance. Moses urges the Israelites to stop being obstinate and to submit to God's will.
This verse emphasizes the need for the Israelites to renew their covenant commitment to God by transforming their hearts and attitudes, which is essential for maintaining their relationship with Him.
Examples of spiritual barriers include pride, unforgiveness, and doubt, which can hinder our relationship with God and our ability to follow His commands.
Reflection Questionsgenerated
- What are some spiritual barriers in my life that I need to address to draw closer to God?
- How can I practice humility and submission to God in my daily life?
- In what ways can I encourage others to circumcise their hearts and turn back to God?
- What does it look like to have a heart dedicated to God in practical terms?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 10:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCircumcise therefore the foreskin of your heart,.... Content not yourselves with, nor put your confidence in outward circumcision of the flesh, but be concerned for the circumcision of the heart; for
Read John Gill on Deuteronomy 10 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd I stayed in the mount, according to the first time, forty days and forty nights; and the LORD hearkened unto me at that time also, and the LORD would not destroy thee.
Read Robert Jamieson on Deuteronomy 10 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleRest not in your bodily circumcision, but seriously set upon that substantial work which is signified and designed thereby: cleanse your hearts from all filthiness and superfluity of naughtiness, which is fitly compared to the foreskin, which if not cut off, made persons profane, unclean, and odious in the sight of God. Compare 9:25 ,29 Colossians 2:11.
Read Matthew Poole on Deuteronomy 10 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 10:16 Circumcise therefore the foreskin of your heart, and be no more stiffnecked.Ver. 16. Circumcise therefore.] Deus iubendo iuvat. Set about this work in God’ s strength, and pray that the heaven may answer the earth. For it is a work that must be done "without hands." Beg of God to thrust his holy hand into our bosom, and to pull off that filthy foreskin; urge him with his promise; doubt not of his power: lex iubet, gratia iuvat, &c. August, in Exod., quaest. 55.
Read John Trapp on Deuteronomy 10 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Circumcise . . . your heart.—“For circumcision is that of the heart, in the spirit, and not in the letter” (Romans 2:29). The verse literally runs thus: Circumcise the foreskin of your heart, and ye will harden your neck no more. It is the same line of thought as St. Paul’s (Galatians 5:16) “Walk in the Spirit, and (then) ye will not fulfil the lust of the flesh.” (17,18) A great God, a mighty, and a terrible . . . he doth execute the judgment of the fatherless and widow.—“Behold (says Rashi) His might! And close beside His might thou mayest find His humility.” It is not otherwise in later passages of Scripture: “He healeth the broken in heart, and bindeth up their wounds. He telleth…
Read Charles John Ellicott on Deuteronomy 10 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Circumcise - the foreskin of your heart] A plain proof from God himself that this precept pointed out spiritual things, and that it was not the cutting away a part of the flesh that was the object of the Divine commandment, but the purification of the soul, without which all forms and ceremonies are of no avail. Loving God with all the heart, soul, mind, and strength, the heart being circumcised to enable them to do it, was, from the beginning, the end, design, and fulfilment of the whole law.
Read AdamClarke on Deuteronomy 10 →
CambridgeThe Cambridge Bible for Schools and Colleges16–19. The form of address changes to Pl., and a qualification is made of the great statement just given. Though God has elected (for reasons of His own) to love Israel’s fathers and to choose their posterity after them out of all peoples to be His peculiar people, He is not one that regards persons, but as He takes the part of the helpless within Israel so He loves also the foreigner resident among them, and therefore Israel must love the foreign sojourner, having themselves been sojourners in Egypt. No doubt all this is more or less relevant to the main theme of the discourse, but it is outside it, and as its introduction is coincident with the change to the Pl. address, the passage must…
Read Cambridge on Deuteronomy 10 →
Albert Barnes1798–1870Barnes' Notes on the BibleOn “circumcision” see Genesis 17:10. This verse points to the spiritual import of circumcision.
Read Albert Barnes on Deuteronomy 10 →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
Circumcise your hearts, therefore, and stiffen your necks no more.
Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
Circumcise your hearts, therefore, and stiffen your necks no more.
Therefore, cleanse your heart and stop being so stubborn!
Tyndale line
Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Circumcise therefore the foreskin of your heart, and be no more stiffnecked.
Circumcise therefore the foreskin of your heart, and be no more stiff-necked.
Circumcise therefore the foreskin of your heart, and harden your neckes no more.
Strictly literal
Circumcise then the foreskin of your heart, and stiffen your neck no more.
and ye have circumcised the foreskin of your heart, and your neck ye do not harden any more;
And you have circumcised the foreskin of your heart, and you do not harden your neck anymore.
Remove therefore the obduracy of your heart, and be no more stiff-necked.
Therefore circumcise the foreskin of your heart, and be stubborn no longer.
From the Latin
Circumcise therefore the foreskin of your heart, and stiffen your neck no more.
Simplified
Dedicate yourselves to God. Don't be stubborn and hard-hearted anymore.
Let your circumcision be of the heart, and put away your pride.
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 is supported by the Samaritan Pentateuch, which agrees word for word. The Dead Sea Scrolls show variations due to restoration, but the core message remains intact across the witnesses.
וּמַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְכֶ֑ם וְעָ֨רְפְּכֶ֔ם לֹ֥א תַקְשׁ֖וּ עֽוֹד׃
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.
ומלתם את ערלת לבבכם וערפכם לא תקשׁו עוד
Agrees with the Masoretic Text here, word for word.
[ומלתם] [את] [ערלת] [לבב] ׳כם וערפ׳כם לא תקשו [עוד]
4 words on the leather — 5 supplied entire by an editor.
[ומלתם] [את] [ערלת] [לבב׳כם] [וערפ׳כם] [לא] [תקשו] [עוד]
nothing on the leather here — 8 supplied entire by an editor.
ומלתמה [את] עורלת לבב׳כמה ועורפ׳כמה לוא תקשו עוד
5 words on the leather — 2 partly restored, 1 supplied entire by an editor.
[ומלתם] את ערלת [לבב׳כם] [וערפ׳כם] [לא] [תקשו] [עוד]
1 word on the leather — 1 partly restored, 6 supplied entire by an editor.
[ומלתם] את ערל לבב׳כם [וערפ׳כם] [לא] תקשו עוד
3 words on the leather — 2 partly restored, 3 supplied entire by an editor.
[ומלתם] את ערלות לבב׳כם וערפ׳כם לא [תקשו] [עוד]
5 words on the leather — 3 supplied entire by an editor.
ומלתם את ערלת לבב׳כם וערפ׳כם לא תקשו עוד
8 words on the leather.
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 Deuteronomy 10:16
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.
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עָרְלָה (orlah) refers to the foreskin or the state of being uncircumcised. It is a feminine noun derived from the root word for foreskin. The term appears in contexts related to circumcision, particularly in the Old Testament.
עָרְלָה 16 n.f. foreskin
base
H6190 עָרְלָה foreskin
6190 `orlah or-law'
feminine of 6189; the prepuce:--foreskin, + uncircumcised.
see HEBREW for 06189
עׇרְלָה (or.lah) — (Gilgal)-haaraloth.
Combined with gil.gal (גִּלְגָּל "Gilgal" H1537)
§ foreskin, uncircumcised
עׇרְלָה (or.lah) — foreskin.
foreskin, uncircumcised
HNcfsc — Noun common · feminine singular constructHNcfsc
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…
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp
עֹ֫רֶף (oreph) refers to the back of the neck, and can also denote the back generally, both literally and figuratively. It is associated with concepts like obstinacy and apostasy. The word is derived from a related term, עָרַף (araf), and is mentioned in contexts describing a stiff neck or a fleeing foe.
עֹ֫רֶף n.m. back of neck, neck
base
H6203 עֹ֫רֶף back of neck, neck
6203 `oreph o-ref'
from 6202; the nape or back of the neck (as declining);
hence, the back generally (whether literal or figurative):--
back ((stiff-)neck((-ed).
see HEBREW for 06202
עֹ֫רֶף (o.reph) — neck.
1) neck, back of the neck, back
1a) back of the neck
1a1) of fleeing foe
1a2) of apostasy (fig.)
1b) stiff of neck, obstinate (fig.)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp2mp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
קָשָׁה (qashah) is a Hebrew verb meaning to be hard, severe, or fierce. It can describe difficulty or harshness in various contexts, including labor and obstinacy. The word has different forms, such as Qal (to be hard), Niphal (to be ill-treated), and Hiphil (to make difficult or burdensome).
[קָשָׁה] vb. be hard, severe, fierce
Qal
be hard, difficult
be hard, severe
Niph. hardly bestead, hard pressed
Pi. she made hard in her bearing (had severe labour)
Hiph.
make difficult, difficulty
make severe, burdensome, yoke imposed by king
make hard, stiff, stubborn, fig. of obstinacy
shew stubbornness
base
H7185 קָשָׁה be hard, severe, fierce .. be hard, difficult
. be hard, severe
. hardly bestead, hard pressed
. . make difficult, difficulty
. make severe, burdensome, yoke imposed by king
. . make hard, stiff, stubborn, fig. of obstinacy
. shew stubbornness
7185 qashah kaw-shaw'
a primitive root; properly, to be dense, i.e. tough or severe
(in various applications):--be cruel, be fiercer, make
grievous, be ((ask a), be in, have, seem, would) hard(-en,
(labour), -ly, thing), be sore, (be, make) stiff(-en,
(-necked)).
קָשָׁה (qa.shah) — to harden.
1) to be hard, be severe, be fierce, be harsh
1a) (Qal)
1a1) to be hard, be difficult
1a2) to be hard, be severe
1b) (Niphal)
1b1) to be ill-treated
1b2) to be hard pressed
1c) (Piel) to have severe labour (of women)
1d) (Hiphil)
1d1) to make difficult, make difficulty
1d2) to make severe, make burdensome
1d3) to make hard, make stiff, make stubborn
1d3a) of obstinacy (fig)
1d4) to show stubbornness
V-Hiphil-Imperf-2mp — Verb · Hiphil · imperfect second person masculine pluralHVhi2mp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
