Isaiah 49:20 — Word Study
WLCע֚וֹד יֹאמְר֣וּ בְאָזְנַ֔יִךְ בְּנֵ֖י שִׁכֻּלָ֑יִךְ צַר־ לִ֥י הַמָּק֖וֹם גְּשָׁה־ לִּ֥י וְאֵשֵֽׁבָה׃
BSAYetʻôwd the childrenbên [sons, descendants] of your bereavementshikkulîym△ [state of childlessness, loss of children] will sayʼâmar▸ [speak, declare] in your hearingʼôzen [ears, ability to hear] This placemâqôwm [location, region] is too small for ustsar [narrow, strait] make roomnâgash [give place, provide space] to live hereyâshab [dwell, reside, in this location]
| Greek | English | Parsing |
|---|---|---|
| ע֚וֹד | yet | Adv |
| יֹאמְר֣וּ | they will say | Verb, Qal, imperfect third person masculine plural |
| בְאָזְנַ֔יִךְ | in ears your | Preposition, noun common feminine dual construct, suffix |
| בְּנֵ֖י | [the] children of | Noun common, masculine plural construct |
| שִׁכֻּלָ֑יִךְ | bereavement your | Noun common masculine plural construct, suffix |
| צַר־ | it is cramped | Adj |
| לִ֥י | for me | Preposition, suffix |
| הַמָּק֖וֹם | the place | Particle, noun common masculine singular absolute |
| גְּשָׁה־ | draw near ! | Verb qal imperative second person masculine singular, suffix |
| לִּ֥י | for me | Preposition, suffix |
| וְאֵשֵֽׁבָה׃ | so let me dwell | Conjunction, verb qal infinitive construct first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Yet the children of your bereavement will say in your hearing, ‘This place is too small for us; make room for us to live here.’ |
| KJV | The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. |
| ASV | The children of thy bereavement shall yet say in thine ears, The place is too strait for me; give place to me that I may dwell. |
| YLT | Again do the sons of thy bereavement say in thine ears: 'The place is too strait for me, Come nigh to me — and I dwell.' |
| WEB | The children of your bereavement will say in your ears, ‘This place is too small for me. Give me a place to live in.’ |
| BBE | The children to whom you gave birth in other lands will say in your ears, The place is not wide enough for me: make room for me to have a resting-place. |
Where they part company is צַר — see How Translations Differ.
The structure is built around a main clause with several subordinate phrases detailing the context, the subject, and their request.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
The sentence as the grammar sees it Open the tree ›
1 of 11 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 49:20
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 Message of Hope and Restorationgenerated
Isaiah 49:20 speaks of a time when the children of bereavement will declare their need for more space, indicating a future filled with hope and restoration after a period of loss. This passage reflects God's promise to bring back those who have suffered and to provide for them abundantly, as seen in the surrounding verses that emphasize renewal and growth.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 60:4 | Lift up your eyes and look around: They all gather and come to you; your sons will come from afar, and your daughters will be carried on the arm. |
| 2 | Hosea 1:10 | Yet the number of the Israelites will be like the sand of the sea, which cannot be measured or counted. And it will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’ |
| 3 | Matthew 3:9 | And do not presume to say to yourselves, ‘We have Abraham as our father.’ For I tell you that out of these stones God can raise up children for Abraham. |
| 4 | Galatians 4:26–28 | But the Jerusalem above is free, and she is our mother. |
| 5 | Isaiah 51:3 | For the LORD will comfort Zion and will look with compassion on all her ruins; He will make her wilderness like Eden and her desert like the garden of the LORD. Joy and gladness will be found in her, thanksgiving and melodious song. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שִׁכֻּלָ֑יִךְ, shi.ku.La.yikhgenerated
The word שִׁכֻּלִים (shikkuliym) refers to the state of bereavement, specifically childlessness due to loss. It denotes the emotional and physical implications of losing children, emphasizing a profound sense of emptiness and longing for what was lost.
This term is used uniquely in this context to highlight the pain of bereavement, while also setting the stage for the hope expressed by the children who will arise from this state. The parsing indicates it is a noun in the construct state, linking it directly to the possessive suffix, which personalizes the experience of loss.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses bereavement to capture the emotional weight of שִׁכֻּלִים. The KJV and ASV also reflect this meaning, while the WEB uses loss of children, which conveys a similar sentiment.
Sentence Structuregenerated
The main clause is driven by the verb יֹאמְר֣וּ, they will say, which governs the rest of the sentence. This clause is followed by a prepositional phrase that specifies the context of their declaration, and then the subject noun phrase that describes who is speaking.
The structure emphasizes the children's direct address, creating a sense of urgency and need as they express their desire for more space, which is further elaborated by the subsequent clauses detailing their condition and request.
Septuagint Backgroundgenerated
The Septuagint translates יֹאמְר֣וּ as ἐροῦσιν, which carries the same meaning of 'they will say.' This choice reflects a straightforward rendering without additional interpretive nuance.
However, the Greek word στενός for צַר suggests a more restricted sense of tightness or constriction, aligning with the emotional weight of the Hebrew term while also expanding the idea of spatial limitation.
In plain words — the whole versegenerated
Isaiah 49:20 describes a time when the children of bereavement will express their need for more space. They will say that the current place is too small for them and ask for room to live. This reflects a promise of restoration and growth after experiencing loss.
Frequently Asked Questionsgenerated
It refers to those who have experienced loss, specifically the loss of children, and highlights their future hope.
They express a need for more space, symbolizing growth and the fulfillment of God's promise to restore and provide.
It signifies a desire to thrive and live fully after a period of loss, indicating hope for the future.
It connects to themes of restoration and hope, showing how God will provide for His people after times of desolation.
Reflection Questionsgenerated
- In what ways have I experienced renewal after a period of loss?
- How can I create space for growth in my own life or the lives of others?
- What does it mean to me to ask for room in my current circumstances?
- How can I support those who are grieving and help them find hope?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 49:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe children which thou shalt have, after thou hast lost the other,.... Which "other lost" are not the Jews, the broken branches, rejected and cut off for unbelief; and the "children after" them not
Read John Gill on Isaiah 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.
Read Robert Jamieson on Isaiah 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe children which thou shalt have, after thou hast lost the other, Heb. The children of thine orbity or barren and childless state. Those children which thou shalt have when thou art grown past the ordinary age and state of childbearing, as Sarah was made the mother of a most numerous posterity; . to which he seems here to allude. Those Gentiles which shall be begotten by thee, to wit, by the ministry of thy children, Christ and his apostles, when thou shalt be deprived of thine own natural children, when thou shalt become barren and unfruitful as to conversion of natural Jews, when the generality of the Jews shall cut themselves off from God, and from his true church, by their apostacy…
Read Matthew Poole on Isaiah 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 49:20 The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place [is] too strait for me: give place to me that I may dwell.Ver. 20. The children.] Heb., The children of thine orbity; such as are not yet received into the Church. Give place to me that I may.] People shall offer violence to heaven, and the "violent shall take it by force": valde avide et quasi ambitiose accessuri sunt. Ezekiel describeth the Church of the New Testament to be very large and spacious, and yet she shall be so crowded as is a bee hive, out of the mouth whereof the bees oft hang in heaps for want of room within.
Read John Trapp on Isaiah 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) The children which thou shalt have . . .—Better, the children of thy bereavement (i.e., born when Zion thought herself bereaved) shall yet say . . .
Read Charles John Ellicott on Isaiah 49 →
CambridgeThe Cambridge Bible for Schools and Colleges20. The children … other] Lit. the sons of thy bereavement, i.e. those born to thee in the time of thy bereavement (see Isaiah 49:21). shall yet say in thine ears] The mother overhears the talk of her vigorous and enterprising offspring. the place is too strait for me] Cf. 2 Kings 6:1. Give place to me] This peculiar sense of the verb (usually “draw near”) finds an exact parallel in Genesis 19:9. Comp. Isaiah 65:5, “draw near to thyself” = “stand off,”—a different, but synonymous verb.
Read Cambridge on Isaiah 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleThe children which thou shalt have - The increase of the population shall be so great.
Read Albert Barnes on Isaiah 49 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20. The place is too strait — So full of happy dwellers this place shall be, that thy children, as they come to thee with sympathy on occasion of some lost one, shall say over and over in thy
Read Daniel Denison Whedon on Isaiah 49 →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
Yet the children of your bereavement will say in your hearing, ‘This place is too small for us; make room for us to live here.’
The children of your bereavement will say in your ears, ‘This place is too small for me. Give me a place to live in.’
Yet the children of your bereavement will say in your hearing, ‘This place is too small for us; make room for us to live here.’
Yet the children born during your time of bereavement will say within your hearing, ‘This place is too cramped for us, make room for us so we can live here.’
Tyndale line
The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell.
The children of thy bereavement shall yet say in thine ears, The place is too strait for me; give place to me that I may dwell.
The children of thy bereavement shall yet say in thine ears, The place is too strait for me: give place to me that I may dwell.
The children which thou shalt have, after thou hast lost the other, shall say again in thy ears, The place is too narrow for me: give place to me that I may dwell.
The children of thy barennesse shall say againe in thine eares, The place is straict for mee: giue place to me that I may dwell.
Strictly literal
The children of thy bereavement shall yet say in thine ears, The place is too narrow for me: make room for me, that I may dwell.
Again do the sons of thy bereavement say in thine ears: 'The place is too strait for me, Come nigh to me — and I dwell.'
Again the sons of your bereavement say in your ears: The place is too narrow for me, || Come near to me—and I dwell.
Yet again will say before thy ears the children of whom thou wast deprived, The place is too narrow for me; make room for me that I may dwell.
The children born during the time of your bereavement will say in your hearing, 'The place is too cramped for us, make room for us, so we may live here.'
From the Latin
The children of thy barrenness shall still say in thy ears: The place is too strait for me, make me room to dwell in.
Simplified
The children born during your time of mourning in exile will say, “This place is too crowded for me! Make room so I have a place to live!”
The children to whom you gave birth in other lands will say in your ears, The place is not wide enough for me: make room for me to have a resting-place.
Word by word, the decisions they made
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, Septuagint, and the Dead Sea Scrolls all agree closely, with only minor variations in word order and spelling. The core message remains intact across these witnesses, emphasizing the children's plea for space in the context of their bereavement.
ע֚וֹד יֹאמְר֣וּ בְאָזְנַ֔יִךְ בְּנֵ֖י שִׁכֻּלָ֑יִךְ צַר־ לִ֥י הַמָּק֖וֹם גְּשָׁה־ לִּ֥י וְאֵשֵֽׁבָה׃
10 of the 11 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.
עוד יואמרו באוזני׳ך בני שכולי׳ך צר ל׳י המקום גש׳ה ל׳י ואשבה
11 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 Isaiah 49:20
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.
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
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word אֹ֫זֶן (*ozen*) means 'ear' and is derived from a root that suggests broadness. It refers to the physical ear as well as the organ of hearing, and can also imply the act of revealing or receiving divine revelation. The term appears in contexts such as Exodus 29:20.
אֹ֫זֶן 188 n.f. Ex 29:20 ear
ear, as part of body
especially as organ of hearing
open ears of, reveal to
base
H241 אֹ֫זֶן ear
241 'ozen o'-zen
from 238; broadness. i.e. (concrete) the ear (from its form
in man):--+ advertise, audience, + displease, ear, hearing, +
show.
see HEBREW for 0238
אֹ֫זֶן (o.zen) — ear.
: ear
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: hearing.
: hearing
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
אֹ֫זֶן (o.zen) — ear: to ears.
: to[ears_of](PERSON)
1) ear, as part of the body
2) ear, as organ of hearing
3) (subjective) to uncover the ear to reveal; the receiver of divine revelation
Prep | N-fd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp2fs
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-mp — Noun common · masculine plural constructHNcmpc
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…
שִׁכֻּלִים (shikkuliym) refers to bereavement and childlessness, derived from the root word for loss. It specifically denotes the state of having lost children or experiencing continued bereavements. The term appears in Isaiah 49:20.
[שִׁכֻּלִים] n.pl.abstr. bereavement, childlessness;—Is 49:20
ref
H7923 [שִׁכֻּלִים] bereavement, childlessness
7923 shikkuliym shik-koo-leem'
plural from 7921; childlessness (by continued
bereavements):--to have after loss of others.
see HEBREW for 07921
שִׁכֻּלִים (shik.ku.lim) — bereavement.
childlessness, bereavement
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
Adj — AdjHAamsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
plas: Normally for maqom, Old Testament, and topos, New Testament, but in the King James Version "place" represents a great number of Hebrew and Greek words, often used with no difference in force (e.g. 2Ch 35:10,15). the Revised Version (British and American) has made few changes, but occasionally has attempted to specialize the meaning (Ge 40:13; Job 37:8; Ac 8:32; Jas 3:11, etc.).
נָגַשׁ (nagash) is a Hebrew verb meaning to draw near or approach. It can refer to humans or inanimate subjects and includes various forms such as causing to approach or being brought near. The term also has euphemistic uses, including sexual intercourse. The entries indicate a range of applications, from physical proximity to religious worship.
[נָגַשׁ] 125 vb. draw near, approach
Qal draw near or come near
Niph. draw near
Hiph. cause to approach, bring near, bring
Hoph. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
Hithp. draw near!
base
H5066 [נָגַשׁ] draw near, approach .draw near or come near
. draw near
. cause to approach, bring near, bring
. thy feet have not been brought near (put into) fetters; it (impers.) is offered to my name
. draw near!
5066 nagash naw-gash'
a primitive root; to be or come (causatively, bring) near
(for any purpose); euphemistically, to lie with a woman; as an
enemy, to attack; relig. to worship; causatively, to present;
figuratively, to adduce an argument; by reversal, to stand
back:--(make to) approach (nigh), bring (forth, hither,
near), (cause to) come (hither, near, nigh), give place, go
hard (up), (be, draw, go) near (nigh), offer, overtake,
present, put, stand.
נָגַשׁ (na.gash) — to approach: approach.
: approach
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
Also means: na.gash (נָגַשׁ ": bring" H5066H)
נָגַשׁ (na.gash) — to approach: bring.
: bring/offer
1) to draw near, approach
1a) (Qal) to draw or come near
1a1) of humans
1a1a) of sexual intercourse
1a2) of inanimate subject
1a2a) to approach one another
1b) (Niphal) to draw near
1c) (Hiphil) to cause to approach, bring near, bring
1d) (Hophal) to be brought near
1e) (Hithpael) to draw near
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Conj | V-Qal-1cs — Conjunction · verb qal infinitive construct first person common singularHC/Vqc1cs
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
