Isaiah 48:10 — Word Study
WLCהִנֵּ֥ה צְרַפְתִּ֖יךָ וְלֹ֣א בְכָ֑סֶף בְּחַרְתִּ֖יךָ בְּכ֥וּר עֹֽנִי׃
BSASeehinnêh [behold, look] I have refined youtsâraph■ [purified, tested] but notlôʼ as silverkeçeph [like, precious metal] I have testedbâchar■ [chosen, proven] you in the furnacekûwr [crucible, fiery trial] of afflictionʻŏnîy [suffering, hardship, trouble]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֥ה | here! | Particle |
| צְרַפְתִּ֖יךָ | I have refined you | Verb qal perfect first person common singular, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| בְכָ֑סֶף | silver | Preposition, noun common masculine singular absolute |
| בְּחַרְתִּ֖יךָ | I have chosen you | Verb qal perfect first person common singular, suffix |
| בְּכ֥וּר | in a furnace of | Preposition, noun common masculine singular construct |
| עֹֽנִי׃ | affliction | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | See, I have refined you, but not as silver; I have tested you in the furnace of affliction. |
| KJV | Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. |
| ASV | Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction. |
| YLT | Lo, I have refined thee, and not with silver, I have chosen thee in a furnace of affliction. |
| WEB | Behold, I have refined you, but not as silver. I have chosen you in the furnace of affliction. |
| BBE | See, I have been testing you for myself like silver; I have put you through the fire of trouble. |
The translations agree on the core meaning of the verse, particularly in the rendering of צְרַפְתִּ֖יךָ.
The sentence features a main clause followed by a contrasting clause and another main clause, highlighting God's actions and their unique nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Isaiah 48:10
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — God's Assurance to Israelgenerated
Isaiah 48:10 is part of a passage where God reassures Israel of His commitment to them despite their challenges. He emphasizes that their trials serve a purpose, refining them rather than destroying them. This reflects a theme found throughout Isaiah, where God speaks to His people about their identity and His plans for them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:25–26 | I will turn My hand against you; I will thoroughly purge your dross; I will remove all your impurities. |
| 2 | Job 23:10 | Yet He knows the way I have taken; when He has tested me, I will come forth as gold. |
| 3 | Psalm 66:10 | For You, O God, have tested us; You have refined us like silver. |
| 4 | Proverbs 17:3 | A crucible for silver and a furnace for gold, but the LORD is the tester of hearts. |
| 5 | Jeremiah 9:7 | Therefore this is what the LORD of Hosts says: “Behold, I will refine them and test them, for what else can I do because of the daughter of My people? |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — צְרַפְתִּ֖יךָ, tze.raf.Ti.khagenerated
The verb צָרַף (tsaraph) means to refine or purify, typically in the context of metalworking. It indicates a process of removing impurities to achieve a desired quality, suggesting that God actively engages in the lives of His people to make them stronger.
This verb is in the perfect tense, indicating a completed action. The first person singular form shows that it is God who performs this action, directly addressing His relationship with Israel. The implication is that their trials are purposeful and transformative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses refined for צְרַפְתִּ֖יךָ.
Sentence Structuregenerated
The verse consists of two main clauses, with the finite verbs צְרַפְתִּ֖יךָ (I have refined you) and בְּחַרְתִּ֖יךָ (I have chosen you) serving as the key actions. The structure emphasizes God's active role in both refining and choosing His people.
The conjunction וְלֹ֣א (and not) introduces a contrast, highlighting that God's method of refinement differs from the typical process of refining silver, thus underscoring the unique nature of His dealings with Israel.
Septuagint Backgroundgenerated
The Septuagint translates צְרַף as χρυσίον, which means gold. This choice may suggest a broader interpretation of refinement, implying a higher value in the process of testing and purification.
The Greek word ἰδοὺ corresponds to הִנֵּה, reinforcing the call to attention and emphasizing the significance of God's message to His people.
In plain words — the whole versegenerated
Isaiah 48:10 tells us that God has refined His people, but not in the same way as silver. Instead, He has tested them through suffering. This verse emphasizes that their trials are meant for purification and strength, not for punishment.
Frequently Asked Questionsgenerated
It means that God has put His people through trials and challenges to purify and strengthen them, much like refining metal removes impurities.
This indicates that God's methods of refinement are different and more purposeful than the typical process of refining silver, which may imply a more direct and personal involvement in their trials.
The furnace of affliction symbolizes the intense trials and hardships that God's people endure, which serve to refine their character and faith.
It reminds us that our struggles can have a purpose, and through them, we can grow stronger in our faith and reliance on God.
Reflection Questionsgenerated
- In what ways have I experienced God's refining work in my life?
- How can I view my current trials as opportunities for growth and purification?
- What does it mean to me that God chooses and tests His people?
- How can I support others who are going through their own furnace of affliction?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, interpreting God's actions towards Israel as a means of atonement rather than punishment.
It was not a need for money that caused me to deliver you to the Babylonians but the will to make you atone for your iniquity; nevertheless, I am going to make you a gift of freedom again.Early Church Fathers on Isaiah 48 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 48:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold, I have refined thee, but not with silver,.... But it is not usual to refine with silver; not silver with silver, nor any other metal with it; that itself is what is refined; this therefore
Read John Gill on Isaiah 48 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
Read Robert Jamieson on Isaiah 48 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have refined thee; or, I will refine thee. Although I will not cut thee off, or utterly destroy thee, as I now said; yet I will put thee into the furnace, not to consume thee, but to purify thee from that dross which cleaveth to thee, and needs such afflictions to purge it away. Not with silver; or, not among silver; or, not as silver; which is put into and kept in the furnace so long till all the dross be purged away from it. I will not deal so rigorously with thee, for then I should wholly consume thee; in judgment I will remember mercy. I have chosen thee; or, I will choose thee; or, I will yet choose thee, as it is expressed, . Or, I will choose thee again, as . For it must be…
Read Matthew Poole on Isaiah 48 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 48:10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.Ver. 10. Behold, I have refined thee, but not with silver.] Much less as gold, which is wont to be fined most exactly, and to the uttermost, because these precious metals will not perish by fire. But thou hast more dross in thee than good ore; therefore I have refined thee with favour, Ne totus disperires, lest I should undo thee; for if thy punishment should be commensurate to thine offence thou must needsly perish. I have chosen thee in the furnace of affliction,] i.e., In affliction, which is as a furnace or crucible. See Ezekiel 20:37. Non agam summo iure tecum. - Jun.
Read John Trapp on Isaiah 48 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) I have refined thee, but not with silver . . .—The meaning is obscure, and perhaps depends on some unknown process in ancient metallurgy. Commonly the refining of silver is taken as a parable of God’s dealings with His people (Isaiah 1:25; Ezekiel 22:18-22; Malachi 3:3). Here the thought seems to be that the discipline had been less fierce than that of the refiner’s fire. Silver was “purified seven times in the fire” (Psalms 12:6); but that would have brought about the destruction of Israel, and He sought to spare them. I have chosen thee.—Better, I have tested thee.
Read Charles John Ellicott on Isaiah 48 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. I have chosen thee - "I have tried thee"] For בחרתיך becharticha, "I have chosen thee," a MS. has בחנתיך bechanticha, "I have tried thee." And so perhaps read the Syriac and Chaldee interpreters; they retain the same word בחרתך bechartach; but in those languages it signifies, I have tried thee. ככסף kecheseph, quasi argentum, "as silver." Vulgate. I cannot think בכסף becheseph, WITH silver, is the true reading. ככסף kecheseph, LIKE silver, as the Vulgate evidently read it, I suppose to have been the original reading, though no MS. yet found supports this word; the similarity of the two letters, ב beth and כ caph, might have easily led to the mistake in the first instance; and it…
Read AdamClarke on Isaiah 48 →CambridgeThe Cambridge Bible for Schools and Colleges10. Instead of cutting off Israel, Jehovah has purified it in the furnace of affliction. That the process has been fruitless of beneficial result (Dillmann) is suggested only by a particular interpretation of the words. but not with silver] The phrase is very obscure. Dillmann and others take it to mean “not with silver as a result,” without obtaining any pure metal. Others render “not as silver,” i.e. either “not so severely as silver is refined,” or “with a refining of a different nature.” None of the proposed interpretations is satisfactory. I have chosen thee in the furnace &c.] Render: I have tried thee &c. (R.V. marg.). This sense of the verb is Aramaic (cf. Job 34:4?), and since the…
Read Cambridge on Isaiah 48 →Albert Barnes1798–1870Barnes' Notes on the BibleBehold, I have refined thee - This refers to the Jews in their afflictions and captivity in Babylon. It states one design which he had in view in these afflictions - to purify them.
Read Albert Barnes on Isaiah 48 →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
See, I have refined you, but not as silver; I have tested you in the furnace of affliction.
Behold, I have refined you, but not as silver. I have chosen you in the furnace of affliction.
See, I have refined you, but not as silver; I have tested you in the furnace of affliction.
Look, I have refined you, but not as silver; I have purified you in the furnace of misery.
Tyndale line
Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction.
Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction.
Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
Behold, I haue fined thee, but not as siluer: I haue chosen thee in the fornace of affliction.
Strictly literal
Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction.
Lo, I have refined thee, and not with silver, I have chosen thee in a furnace of affliction.
Behold, I have refined you, and not with silver, || I have chosen you in a furnace of affliction.
Behold, I have refined thee, though not into silver: I have approved thee in the crucible of affliction.
Look, I refined you, but not as silver; I have purified you in the furnace of affliction.
From the Latin
Behold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty.
Simplified
Look how I've refined you, but not like silver—I chose you in the furnace of trouble.
See, I have been testing you for myself like silver; I have put you through the fire of trouble.
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 הִנֵּ֥ה צְרַפְתִּ֖יךָ וְלֹ֣א בְכָ֑סֶף בְּחַרְתִּ֖יךָ בְּכ֥וּר עֹֽנִי׃. The Dead Sea Scrolls, specifically 1Qisaa, also align closely with the MT, confirming the wording and the essential message of the verse.
הִנֵּ֥ה צְרַפְתִּ֖יךָ וְלֹ֣א בְכָ֑סֶף בְּחַרְתִּ֖יךָ בְּכ֥וּר עֹֽנִי׃
3 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.
הנה צרפתי׳כה ולוא בכסף בחנתי׳כה בכור עני
7 words on the leather.
הנה צרפתי׳כה [ולא] [בכסף] [בחרתי׳ך] [בכור] [עני]
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
הנה [צרפתי׳ך] [ולא] [בכסף] בחרתי׳ך [בכור] [עני]
1 word on the leather — 1 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 48:10
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
her, in composition:
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms
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)
Conj | Part — Conjunction · particleHC/Tn
כֶּ֫סֶף (ke.seph) refers to silver and money, derived from a root meaning 'to be pale.' It encompasses various aspects of silver, including its use as a metal, ornament, and a measure of wealth or value. The term appears in contexts related to payment and price, indicating its significance in transactions.
כֶּ֫סֶף 402 n.m. silver, money
= silver ore, raw silver
silver as bright, shining
silver, as wealth
silver as spoil of war
silver as merchandise
silver as costly gift
silver as material
silver as measure of weight and value
among vbs. and phr.
base
H3701 כֶּ֫סֶף silver, money
3701 keceph keh'-sef
from 3700; silver (from its pale color); by implication,
money:--money, price, silver(-ling).
see HEBREW for 03700
כֶּ֫סֶף (ke.seph) — silver: money.
: money/payment/silver
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
כֶּ֫סֶף (ke.seph) — silver: price.
: price
1) silver, money
1a) silver
1a1) as metal
1a2) as ornament
1a3) as colour
1b) money, shekels, talents
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
בָּחַר (bachar) is a Hebrew verb meaning to choose or select. It encompasses actions like examining and trying, indicating both divine and human choices. The word can appear in various forms, such as being chosen or selected. It is used in contexts of making decisions, often with specific prepositions indicating the nature of the choice.
בָּחַר vb. choose
Qal
with בְּ,
divine choice
man’s choice
with אֲשֶׁר:
divine choice
man’s choice
with acc. & לְ, choose some one or something for
with acc. and מִן, choose, select from
acc.
divine choice
man’s choice
with עַל, for this hast thou chosen rather than affliction
with לְ of acc. chosen
test, try
Niph. to be chosen
Pu. chosen, selected
base
H977 בָּחַר examine, try .. examine, scrutinize, try
. prove, test, try
. to be tried, proved
. the trial has been made
977 bachar baw-khar'
a primitive root; properly, to try, i.e. (by implication)
select:--acceptable, appoint, choose (choice), excellent,
join, be rather, require.
בָּחַר (ba.char) — to choose.
1) to choose, elect, decide for
1a) (Qal) to choose
1b) (Niphal) to be chosen
1c) (Pual) to be chosen, selected
V-Qal-Perf-1cs | Suff — Verb qal perfect first person common singular · suffixHVqp1cs/Sp2ms
כוּר (kuwr) refers to a furnace or smelting pot, suggesting a place for heating or refining materials. It is derived from a root meaning to dig through, indicating a connection to excavation. The term appears in contexts related to metalworking, and its usage spans various forms, including a verb meaning to bore or pierce.
כּוּר n.[m.] smelting-pot or furnace
base
H3564 כּוּר smelting-pot or furnace
3564 kuwr koor
from an unused root meaning properly, to dig through; a pot
or furnace (as if excavated):--furnace. Compare 3600.
see HEBREW for 03600
כּוּר (kur) — furnace.
1) furnace, forge, smelting furnace or pot
v
2) (Qal) to bore, pierce, dig, hew
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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…
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms — Noun common · masculine singular absoluteHNcmsa
a-flik'-shun: Represents no fewer than 11 Hebrew words in the Old Testament, and 3 Greek words in the New Testament, of which the most common are (oni), (thlipsis). It is used
(1) actively = that which causes or tends to cause bodily pain or mental distress, as "the bread of affliction" (De 16:3; 2Ch 18:26); often in plural, as "Many are the afflictions of the righteous" (Ps 34:19);
(2) passively = the state of being in pain or trouble, as "to visit the fatherless and widows in their affliction" (Jas 1:27).
The following are the chief forms of affliction referred to: