Isaiah 28:20 — Word Study
WLCכִּֽי־ קָצַ֥ר הַמַּצָּ֖ע מֵֽהִשְׂתָּרֵ֑עַ וְהַמַּסֵּכָ֥ה צָ֖רָה כְּהִתְכַּנֵּֽס׃
BSAIndeedkîy the bedmatstsâʻ△ [too short to stretch out on, a place of rest] is too shortqâtsar■ [insufficient, lacking] to stretch out onsâraʻ [to extend, to lie down] and the blanketmaççêkâh [covering, a means of warmth] too smalltsârar■ [narrow, confined] to wrap around youkânaç [to cover, to envelop]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| קָצַ֥ר | it is [too] short | Verb, Qal, perfect third person masculine singular |
| הַמַּצָּ֖ע | the bed | Particle, noun common masculine singular absolute |
| מֵֽהִשְׂתָּרֵ֑עַ | for stretching oneself | Preposition, verb hithpael infinitive construct common |
| וְהַמַּסֵּכָ֥ה | and the blanket | Conjunction, particle, noun common feminine singular absolute |
| צָ֖רָה | it is narrow | Verb, Qal, perfect third person feminine singular |
| כְּהִתְכַּנֵּֽס׃ | when wraps oneself up | Preposition, verb hithpael infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Indeed, the bed is too short to stretch out on, and the blanket too small to wrap around you. |
| KJV | For the bed is shorter than that a man can stretch himself on it: and the covering narrower than that he can wrap himself in it. |
| ASV | For the bed is shorter than that a man can stretch himself on it; and the covering narrower than that he can wrap himself in it. |
| YLT | For shorter hath been the bed Than to stretch one's self out in, And the covering hath been narrower Than to wrap one's self up in. |
| WEB | For the bed is too short to stretch out on, and the blanket is too narrow to wrap oneself in. |
| BBE | For the bed is not long enough for a man to be stretched out on: and the cover is not wide enough for him to be covered with. |
The translations agree on the descriptions of the bed and blanket as insufficient.
The sentence is structured around one main clause with two subordinate clauses that provide additional details about the bed and blanket.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָצֵר
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Isaiah 28:20
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 Warning Against False Securitygenerated
Isaiah 28:20 presents a vivid metaphor illustrating the inadequacy of human comforts and security. The imagery of a bed that is too short and a blanket that is too small serves to emphasize the futility of relying on insufficient means of rest and warmth. This verse is part of a larger message from Isaiah, warning the people of Judah against their false sense of security and the consequences of their actions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 57:12–13 | I will expose your righteousness and your works, and they will not profit you. |
| 2 | Isaiah 59:5–6 | They hatch the eggs of vipers and weave a spider’s web. Whoever eats their eggs will die; crack one open, and a viper is hatched. |
| 3 | Isaiah 64:6 | Each of us has become like something unclean, and all our righteous acts are like filthy rags; we all wither like a leaf, and our iniquities carry us away like the wind. |
| 4 | Isaiah 66:3–6 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. |
| 5 | Jeremiah 7:8–10 | But look, you keep trusting in deceptive words to no avail. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — קָצַ֥ר, ka.Tzargenerated
The verb קָצַר (ka.Tzar) means 'to be short' or 'to reap.' It indicates a lack or insufficiency, as in this verse where it describes a bed that cannot accommodate a person fully. This word captures a sense of discouragement or grief, reflecting the broader theme of disappointment in relying on inadequate comforts.
In this context, it underscores the idea that the comforts the people seek are ultimately insufficient, paralleling their spiritual state. The use of this word in a metaphorical sense highlights the disconnect between their expectations and reality.
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 finite verb קָצַ֥ר (ka.Tzar) governs the main clause, establishing the inadequacy of the bed. The structure follows with a series of phrases that describe both the bed and the blanket, emphasizing their shortcomings.
The syntax highlights the contrast between expectation and reality, with the bed and blanket positioned as subjects that fail to meet the needs of the individual.
Septuagint Backgroundgenerated
In the Septuagint, the conjunction δὲ (de) is used, indicating a continuation of thought. This choice reflects a connection to the preceding ideas, emphasizing the inadequacy of human provisions.
The translation choices in the LXX suggest a broader interpretation of the Hebrew metaphors, possibly indicating a deeper understanding of the spiritual implications of relying on insufficient comforts.
In plain words — the whole versegenerated
Isaiah 28:20 uses the imagery of a bed that is too short and a blanket that is too small to illustrate the futility of relying on inadequate comforts. This verse warns against the false security that comes from trusting in insufficient means of rest and warmth, reflecting a deeper spiritual message.
Frequently Asked Questionsgenerated
The bed and blanket symbolize the inadequacy of human comforts and security, illustrating that they cannot meet our true needs.
This verse warns the people of Judah against their false sense of security and the consequences of their actions, emphasizing the need for true reliance on God.
The verse fits within a larger message about the consequences of rejecting God, using metaphor to highlight the futility of human efforts.
We can reflect on our own sources of comfort and security, considering whether they are truly sufficient or if we need to seek deeper reliance on God.
Reflection Questionsgenerated
- In what areas of my life do I rely on inadequate comforts instead of seeking true rest in God?
- How can I identify false securities in my own life that may lead to disappointment?
- What does it mean for me to find true comfort and security in my relationship with God?
- How can I help others recognize the futility of relying on insufficient means of comfort?
The early church on this verse — how the Fathers read it
Jerome comments on the implications of this verse, connecting it to themes of divine presence and judgment.
“The glory of the God of Israel was there” not to delight the neighborhood but to annihilate the “idol of jealousy” and the temple by his very presence. Hence the destruction of the city and the temple followed shortly thereafter.Early Church Fathers on Isaiah 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the bed is shorter than that [a man] can stretch himself [on it],.... When a bed is short, a man cannot lie at his full length, and at ease: and the covering narrower than that he can wrap
Read John Gill on Isaiah 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the bed is shorter than that a man can stretch himself on it: and the covering narrower than that he can wrap himself in it. For the bed is shorter ... - proverbial for extreme straits.
Read Robert Jamieson on Isaiah 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor those lying refuges to which you trust will not be able to give you that protection and comfort which you expect from them, no more than a man can stretch himself upon a bed which is too narrow for him, or wrap or keep himself warm with a covering or bed-clothes which are not large enough for him.
Read Matthew Poole on Isaiah 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:20 For the bed is shorter than that [a man] can stretch himself [on it]: and the covering narrower than that he can wrap himself [in it].Ver. 20. For the bed is short.] Here the prophet seemeth to some to threaten them for their lectulorum luxus their beds of ivory, whereon, when well whittled, they once stretched themselves at full length, and slept out their drunkenness; but when brought to Babylon, the case should be otherwise with them. Diodate saith that these are figurative and proverbial terms, importing that all means and devices they can use will no way defend them. God’ s wrath is such as none can avert or avoid.
Read John Trapp on Isaiah 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) For the bed is shorter . . .—The image represents vividly a policy that ended in failure. Hezekiah’s counsellors had “made their bed,” and would have to lie on it, in their Egyptian alliance, but it would not meet their wants. Bed and blankets would be all too scanty, and leave them in a restless disquietude.
Read Charles John Ellicott on Isaiah 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. For the bed is shorter] A mashal or proverbial saying, the meaning of which is, that they will find all means of defence and protection insufficient to secure them, and cover them from the evils coming upon them. מסך massek, Isaiah 22:8, the covering, is used for the outworks of defense, the barrier of the country; and here, in the allegorical sense, it means much the same thing. Their beds were only mattresses laid on the floor; and the coverlet a sheet, or in the winter a carpet, laid over it, in which the person wrapped himself. For כהתכנס kehithcannes, it ought probably to be מהתכנס mehithcannes. Houbigant, Secker.
Read AdamClarke on Isaiah 28 →CambridgeThe Cambridge Bible for Schools and Colleges20. A proverbial expression for the intolerable situation which the politicians are preparing for themselves and their country.
Read Cambridge on Isaiah 28 →Albert Barnes1798–1870Barnes' Notes on the BibleFor the bed is shorter ... - This is evidently a proverbial saying, and means that they would find all their places of defense insufficient to secure them. They seek repose and security - as a man lies down to rest at night.
Read Albert Barnes on Isaiah 28 →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
Indeed, the bed is too short to stretch out on, and the blanket too small to wrap around you.
For the bed is too short to stretch out on, and the blanket is too narrow to wrap oneself in.
Indeed, the bed is too short to stretch out on, and the blanket too small to wrap around you.
For the bed is too short to stretch out on, and the blanket is too narrow to wrap around oneself.
Tyndale line
For the bed is shorter than that a man can stretch himself on it: and the covering narrower than that he can wrap himself in it.
For the bed is shorter than that a man can stretch himself on it; and the covering narrower than that he can wrap himself in it.
For the bed is shorter than that a man can stretch himself on it; and the covering narrower than that he can wrap himself in it.
For the bed is shorter than that a man can stretch himself on it : and the covering narrower than that he can wrap himself in it .
For the bed is streight that it can not suffice, and the couering narowe that one can not wrappe himselfe.
Strictly literal
For the bed is too short to stretch oneself on, and the covering too narrow when he would wrap himself in it.
For shorter hath been the bed Than to stretch one's self out in, And the covering hath been narrower Than to wrap one's self up in.
For the bed has been shorter || Than to stretch one’s self out in, || And the covering has been narrower || Than to wrap one’s self up in.
For the bed shall be too short for [a man] to stretch himself out [on it]: and the covering too narrow to wrap himself in.
For the bed is too short for a man to stretch out on, and the blanket too narrow for him to wrap himself in.”
From the Latin
For the bed is straitened, so that one must fall out, and a short covering cannot cover both.
Simplified
The bed is too short so you can't stretch out; the blanket is too narrow so you can't cover yourself.
For the bed is not long enough for a man to be stretched out on: and the cover is not wide enough for him to be covered with.
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 presents the verse as it stands, while the Septuagint shows a limited correspondence with only two words matched. The Dead Sea Scrolls provide fragments that confirm parts of the verse but also indicate editorial restoration in some instances.
כִּֽי־ קָצַ֥ר הַמַּצָּ֖ע מֵֽהִשְׂתָּרֵ֑עַ וְהַמַּסֵּכָ֥ה צָ֖רָה כְּהִתְכַּנֵּֽס׃
2 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[כי] [קצר] [המצע] [מהשתרע] [והמסכה] [צרה] [כהתכנס]
nothing on the leather here — 7 supplied entire by an editor.
כי קצר המצע משתריי׳ם והמסכסכה בהתכנס
6 words of the verse are on this fragment. The rest of the verse is not on it.
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 Isaiah 28:20
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…
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
מַצָּע (matstsa`) refers to a couch or bed. It is derived from the root word for 'to lie down' and is used in the context of a place for resting. The only specific verse reference provided is Isaiah 28:20.
מַצָּע n.m. couch, bed; Is 28:20
base
H4702 מַצָּע couch, bed
4702 matstsa` mats-tsaw'
from 3331; a couch:--bed.
see HEBREW for 03331
מַצָּע (mats.tsa) — bed.
couch, bed
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Bed
(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er’es) so rendered denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3).
In the New Testament it denotes sometimes a litter with a coverlet (Matt. 9:2, 6;
The Jewish bed consisted of the mattress, a mere mat, or one or more quilts; the covering, a finer quilt, or sometimes the outer garment worn by day, (1 Samuel 19:13) which the law provided should not be kept in pledge after sunset, that the poor man might not lack his needful covering, (24:13) the pillow, (1 Samuel 19:13) probably formed of sheep’s fleece or goat’s skin with a stuffing of cotton, etc.; the bedstead, a divan or bench along the side or end of the room, sufficing at a support for the bedding. Besides we have bedsteads made of ivory, wood, etc. referred to in (3:11; Amos 6:4) The ornamental portions were pillars and a canopy, Judith 13:9, ivory carvings, gold and silver, and probably mosaic work, purple and fine…
In the East, is, and was anciently, a divan, or broad low step around the sides of a room, like a sofa, which answered to purpose of a sofa by day for reclining, and of a bed by night for sleeping, Ex 8:3 2Sa 4:5-7. Sometimes it was raised several steps above the floor, 2Ki 1:4 Ps 132:4. It was covered very differently, and with more or less ornament, according to the rank of owner of the house. The poor had but a simple mattress or sheepskin; or a cloak or blanked, which also answered to wrap themselves in by day, Ex 22:2 De 24:13. Hence it was easy for the persons…
שָׂרַע (sara`) is a Hebrew verb meaning to extend or stretch out. It can refer to something being too long, particularly in relation to limbs or members, and includes a reflexive form where one stretches oneself. The entries consistently describe its usage in terms of extension and deformation due to excess.
[שָׂרַע] vb. extend
Qal extended, i.e. too long (in a limb or member)
Hithp. stretch oneself
base
H8311 [שָׂרַע] extend .extended, i.e. too long (in a limb or member)
. stretch oneself
8311 sara` saw-rah'
a primitive root; to prolong, i.e. (reflex) be deformed by
excess of members:--stretch out self, (have any) superfluous
thing.
שָׂרַע (sa.ra) — to extend.
1) to extend, stretch out
1a) (Qal) extended (participle)
1b) (Hithpael) to stretch oneself
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc
מַסֵּכָה (maccekah) refers to a concept of pouring or fusion, primarily associated with molten metal or images, as well as libations or drink offerings. It can also denote woven materials, such as coverings or veils. The term encompasses both physical objects and ritual practices, highlighting its dual significance in ancient contexts.
מַסֵּכָה n.f. 1. molten metal, or image; 2. libation
libation, with covenant sacrif. in making covenant
molten metal, or image
base
מַסֵּכָה n.f. woven stuff, web, esp. as covering
base
H4541a מַסֵּכָה . molten metal, or image
. libation
H4541b מַסֵּכָה woven stuff, web, esp. as covering
4541 maccekah mas-say-kaw'
from 5258; properly, a pouring over, i.e. fusion of metal
(especially a cast image); by implication, a libation, i.e.
league; concretely a coverlet (as if poured out):--covering,
molten (image), vail.
see HEBREW for 05258
מַסֵּכָה (mas.se.khah) — liquid.
1) a pouring, libation, molten metal, cast image, drink offering
1a) libation (with covenant sacrifice)
1b) molten metal, molten image, molten gods
מַסֵּכָה (mas.se.khah) — veil.
web, covering, veil, woven stuff
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
The Hebrew word צָרַר (tsarar) is built from a primitive root meaning to bind or confine. It covers a range of meanings including to besiege, cause distress, and show hostility. The word can also denote making a rival-wife. Notably, it appears in Leviticus 18:18.
צוּר vb. confine, bind, besiege
base
צָרַר vb. bind, tie up, be restricted, narrow, scant, cramped
trans.
Qal bind or tie up
Pu. tied up (mended by tying)
intrans.
Qal be scant, cramped, in straits
Hiph. make narrow for, press hard upon, cause distress to
base
[צָרַר] vb. denom. Hiph. suffer distress
base
צָרַר vb. shew hostility toward, vex
base
[צָרַר] vb. denom. make a rival-wife;—Qal Lv 18:18
ref
H6887a צוּר confine, bind, besiege H6887b צָרַר bind, tie up, be restricted, narrow, scant, cramped H6887c צָרַר vb. denom. Hiph. suffer distress H6887d צָרַר shew hostility toward, vex H6887e צָרַר vb. denom. make a rival-wife
6887 tsarar tsaw-rar'
a primitive root; to cramp, literally or figuratively,
transitive or intransitive (as follows):--adversary, (be in)
afflict(-ion), beseige, bind (up), (be in, bring) distress,
enemy, narrower, oppress, pangs, shut up, be in a strait
(trouble), vex.
צָרַר (tsa.rar) — to confine.
to confine, besiege
Another spelling of tsur (צוּר "to confine" H6696A)
צָרַר (tsa.rar) — to constrain.
1) to bind, be narrow, be in distress, make narrow, cause distress, besiege, be straitened, be bound
1a) (Qal)
1a1) to bind, tie up, shut up
1a2) to be scant, be cramped, be in straits
1b) (Pual) to be bound, be tied up
1c) (Hiphil)
1c1) to make narrow for, cause distress to, press hard upon
צָרַר (tsa.rar) — to distress.
to suffer distress
צָרַר (tsa.rar) — to vex.
to show hostility toward, vex
צָרַר (tsa.rar) — to rival.
to make a rival-wife
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
כָּנַס (kanac) is a Hebrew verb meaning to gather or collect. It can refer to gathering together in a general sense, as well as wrapping oneself up. The entries indicate its use in various forms, including Qal, Piel, and Hithpael, with examples illustrating its application in contexts like gathering people or items, and the metaphorical sense of wrapping oneself.
[כָּנַס] vb. gather, collect
Qal gather
Pi. and I will gather you together
Hithp. and the covering is (too) narrow when one gathers oneself together, i.e. the bed is too short to stretch oneself at full length, and when one (perforce) draws up the feet, the covering becomes too narrow.
base
H3664 [כָּנַס] gather, collect .gather
. and I will gather you together
. and the covering is (too) narrow when one gathers oneself together, i.e. the bed is too short to stretch oneself at full length, and when one (perforce) draws up the feet, the covering becomes too narrow.
3664 kanac kaw-nas'
a primitive root; to collect; hence, to enfold: -gather
(together), heap up, wrap self.
כָּנַס (ka.nas) — to gather.
1) to gather, collect, wrap
1a) (Qal) to gather
1b) (Piel) to gather
1c) (Hithpael) to gather together, wrap oneself up
Aramaic equivalent: ka.nash (כְּנַשׁ "to gather" H3673)
Prep | V-Hithpael-Inf-a — Preposition · verb hithpael infinitive construct commonHR/Vtcc