Jeremiah 48:41 — Word Study
WLCנִלְכְּדָה֙ הַקְּרִיּ֔וֹת וְהַמְּצָד֖וֹת נִתְפָּ֑שָׂה וְֽ֠הָיָה לֵ֞ב גִּבּוֹרֵ֤י מוֹאָב֙ בַּיּ֣וֹם הַה֔וּא כְּלֵ֖ב אִשָּׁ֥ה מְצֵרָֽה׃
BSAKiriothQᵉrîyôwth [Kerioth, a city in Moab] has been takenlâkad■ [captured, seized] and the strongholdsmᵉtsad [fortresses, fortified cities] seizedtâphas■ [surprised, caught] In thathûwʼ dayyôwm [at that time, in the future] the heartlêb [feelings, will, intellect] of Moab’sMôwʼâb [the land and descendants of Lot] warriorsgibbôwr [mighty men, strong fighters] will behâyâh like the heartlêb [similar to, comparable with, emotions, inner being] of a womanʼishshâh [female, lady] in labortsârar [travail, childbirth pangs, distress]
| Greek | English | Parsing |
|---|---|---|
| נִלְכְּדָה֙ | it will be captured | Verb, Niphal, perfect third person feminine singular |
| הַקְּרִיּ֔וֹת | Kerioth | Particle, noun common feminine plural absolute |
| וְהַמְּצָד֖וֹת | and the strongholds | Conjunction, particle, noun common feminine plural absolute |
| נִתְפָּ֑שָׂה | it will be seized | Verb, Niphal, perfect third person feminine singular |
| וְֽ֠הָיָה | and it will be | Verb, Qal, sequential perfect third person masculine singular |
| לֵ֞ב | [the] heart of | Noun common, masculine singular construct |
| גִּבּוֹרֵ֤י | [the] warriors of | Noun common, masculine plural construct |
| מוֹאָב֙ | Moab | Noun proper |
| בַּיּ֣וֹם | on the day | Preposition, noun common masculine singular absolute |
| הַה֔וּא | that | Particle, pronoun |
| כְּלֵ֖ב | like [the] heart of | Preposition, noun common masculine singular construct |
| אִשָּׁ֥ה | a woman | Noun common, feminine singular absolute |
| מְצֵרָֽה׃ | in labor | Verb, Hiphil, participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Kirioth has been taken, and the strongholds seized. In that day the heart of Moab’s warriors will be like the heart of a woman in labor. |
| KJV | Kerioth is taken, and the strong holds are surprised, and the mighty men’s hearts in Moab at that day shall be as the heart of a woman in her pangs. |
| ASV | Kerioth is taken, and the strongholds are seized, and the heart of the mighty men of Moab at that day shall be as the heart of a woman in her pangs. |
| YLT | Captured have been the cities, And the strongholds are caught, And the heart of the mighty of Moab Hath been in that day as the heart of a distressed woman. |
| WEB | Kerioth is taken, and the strongholds are seized. The heart of the mighty men of Moab at that day will be as the heart of a woman in her pangs. |
| BBE | Kerioth is taken, and the strong places have been forced, and the hearts of Moab's men of war in that day will be like the heart of a woman in birth-pains. |
Where they part company is in the rendering of נִלְכְּדָה — see How Translations Differ.
The sentence is structured around a main clause followed by several subordinate clauses, emphasizing the sequential events and emotional comparisons.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָכַד
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 — Jeremiah 48:41
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 — The Prophecy Against Moabgenerated
Jeremiah 48:41 reveals a dire prophecy about Moab, indicating that Kirioth has been captured and its strongholds seized. This moment signifies a turning point for Moab, where the might of its warriors will be compared to the distress of a woman in labor, illustrating their fear and helplessness. The surrounding verses deepen this context, emphasizing the judgment that awaits Moab due to its arrogance against the LORD.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:31 | For I hear a cry like a woman in labor, a cry of anguish like one bearing her first child— the cry of the Daughter of Zion gasping for breath, stretching out her hands to say, “Woe is me, for my soul faints before the murderers!” |
| 2 | Jeremiah 6:24 | We have heard the report; our hands hang limp. Anguish has gripped us, pain like that of a woman in labor. |
| 3 | Jeremiah 30:6 | Ask now, and see: Can a male give birth? Why then do I see every man with his hands on his stomach like a woman in labor and every face turned pale? |
| 4 | Jeremiah 49:22–24 | Look! An eagle will soar and swoop down, spreading its wings over Bozrah. In that day the hearts of Edom’s mighty men will be like the heart of a woman in labor. |
| 5 | Jeremiah 50:43 | The king of Babylon has heard the report, and his hands hang limp. Anguish has gripped him, pain like that of a woman in labor. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִלְכְּדָה, nil.ke.Dahgenerated
The verb נִלְכְּדָה (nilkeḏah) is a Niphal perfect form, indicating that Kirioth will be captured. This form suggests that the action is passive, emphasizing that Kirioth is being acted upon rather than taking action itself.
This word is derived from the root לָכַד (lakad), which means to capture or seize. It conveys the idea of being caught, often in a net or trap, and is used throughout the Bible to describe taking control of a place or situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word captured is used for נִלְכְּדָה, which is consistent across the KJV and ASV.
Sentence Structuregenerated
The main verb נִלְכְּדָה governs the clause, indicating that Kirioth has been taken, while נִתְפָּ֑שָׂה follows as another verb indicating that the strongholds have also been seized. The structure emphasizes the sequential actions of capture and seizure.
The phrase לֵ֞ב גִּבּוֹרֵ֤י מוֹאָב֙ describes the heart of Moab’s warriors, using a simile to compare their emotional state to that of a woman in labor, which adds depth to the emotional impact of the prophecy.
Septuagint Backgroundgenerated
The Septuagint translates נִלְכְּדָה as ἐλήμφθη, which conveys the same sense of being captured. This choice reflects a straightforward rendering of the Hebrew meaning.
For הַקְּרִיּוֹת, the LXX uses ακκαριωθ, maintaining the identification of the city. This consistency highlights the importance of Kerioth in both texts.
In plain words — the whole versegenerated
Jeremiah 48:41 tells us that Kirioth has been captured and the strongholds have been seized. In that day, the hearts of Moab’s warriors will be filled with fear, similar to a woman in labor. This illustrates the intense emotional state of the warriors as they face impending doom.
Frequently Asked Questionsgenerated
It signifies the defeat of Moab, indicating that a key city has fallen, which would lead to broader consequences for the nation.
This comparison emphasizes the overwhelming fear and anxiety they will experience, akin to the pain and distress of childbirth.
The seizure of strongholds indicates a complete military victory, showing that Moab's defenses have been breached.
The prophecy serves as a warning of judgment due to Moab's arrogance against the LORD, highlighting the consequences of their actions.
Reflection Questionsgenerated
- What does this passage teach us about the consequences of pride and arrogance?
- How can we relate the emotional state of Moab's warriors to our own experiences of fear and anxiety?
- In what ways can we find strength in times of distress, similar to the metaphor of a woman in labor?
- What can we learn from the fate of Moab about the importance of humility before God?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Jeremiah 48:41 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleKerioth is taken,.... The name of a city in Moab, as in Jeremiah 48:24; so Jarchi, and others; but Kimchi and Abarbinel observe, that it may be taken for an appellative, and be rendered "the cities";
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryKerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs.
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhether Kerioth here be the proper name of a city, as it is , or an appellative noun signifying cities, is doubtful. The latter seems best to agree to this place: The cities and the strong holds are all taken; and though Moab hath in it many mighty and valiant men, yet their hearts will be full of fear, or ready to fail them, like a woman’ s who is in her travail and hath great and sore pains.
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:41 Kerioth is taken, and the strong holds are surprised, and the mighty men’ s hearts in Moab at that day shall be as the heart of a woman in her pangs.Ver. 41. Kerioth is taken.] Of this city, some say, was Judas Iscariot. As the heart of a woman in her pangs.] Which is very low: neither is such a one in case to defend herself.
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(41) Kerioth.—(See Note on Jeremiah 48:24.) Here the word is used with the article, and should probably be translated, as in the margin, the cities, as painting the wide-spread devastation that was to come on all the fortresses. As the heart of a woman in her pangs.—See Notes on Jeremiah 30:6; Isaiah 13:8; Isaiah 21:3. The precise phrase, however, occurs only here and in Jeremiah 49:22.
Read Charles John Ellicott on Jeremiah 48 →
CambridgeThe Cambridge Bible for Schools and Colleges41. Kerioth] See on Jeremiah 48:20-24. But, because of the parallel expression “strong holds” in the next clause, the word may simply mean cities.
Read Cambridge on Jeremiah 48 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible41. Kerioth — The capital. Is taken — Captured. The use of the present term denotes the certainty of the event predicted.
Read Daniel Denison Whedon on Jeremiah 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
Kirioth has been taken, and the strongholds seized. In that day the heart of Moab’s warriors will be like the heart of a woman in labor.
Kerioth is taken, and the strongholds are seized. The heart of the mighty men of Moab at that day will be as the heart of a woman in her pangs.
Kirioth has been taken, and the strongholds seized. In that day the heart of Moab’s warriors will be like the heart of a woman in labor.
Her towns will be captured. Her fortresses will be taken. At that time the soldiers of Moab will be frightened like a woman in labor.
Tyndale line
Kerioth is taken, and the strong holds are surprised, and the mighty men’s hearts in Moab at that day shall be as the heart of a woman in her pangs.
Kerioth is taken, and the strongholds are seized, and the heart of the mighty men of Moab at that day shall be as the heart of a woman in her pangs.
Kerioth is taken, and the strong holds are surprised, and the heart of the mighty men of Moab at that day shall be as the heart of a woman in her pangs.
Kerioth is taken, and the strong holds are surprised, and the mighty men's hearts in Moab at that day shall be as the heart of a woman in her pangs.
The cities are taken, and the strong holdes are wonne, and ye mightie mens hearts in Moab at that day shalbe as ye heart of a woman in trauaile.
Strictly literal
Kerijoth is taken, and the strongholds are seized, and at that day the heart of the mighty men of Moab shall be as the heart of a woman in her pangs.
Captured have been the cities, And the strongholds are caught, And the heart of the mighty of Moab Hath been in that day as the heart of a distressed woman.
The cities have been captured, || And the strongholds are caught, || And the heart of the mighty of Moab || Has been in that day as the heart of a distressed woman.
Captured are the fortresses, and the strong-holds are conquered: and the heart of the mighty men of Moab shall be on that day as the heart of a woman in her pangs.
Kerioth has been captured, and its strongholds have been seized. For in that day the hearts of Moab's soldiers will be like the hearts of women in birth labor.
From the Latin
Carioth is taken, and the strong holds are won: and the heart of the valiant men of Moab in that day shall be as the heart of a woman in labour.
Simplified
Kirioth has been conquered, and the fortresses captured. At that time Moab's warriors will be as scared as a woman in labor.
Kerioth is taken, and the strong places have been forced, and the hearts of Moab's men of war in that day will be like the heart of a woman in birth-pains.
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 states that "Kirioth has been taken, and the strongholds seized. In that day the heart of Moab’s warriors will be like the heart of a woman in labor." The Septuagint agrees with the Masoretic Text in meaning, matching all 13 words in a word-by-word correspondence, though the order and articles may differ due to the nature of the Greek translation. There are no significant differences in the content of this verse among the ancient witnesses, indicating a strong consistency in the text regarding the fate of Moab.
נִלְכְּדָה֙ הַקְּרִיּ֔וֹת וְהַמְּצָד֖וֹת נִתְפָּ֑שָׂה וְֽ֠הָיָה לֵ֞ב גִּבּוֹרֵ֤י מוֹאָב֙ בַּיּ֣וֹם הַה֔וּא כְּלֵ֖ב אִשָּׁ֥ה מְצֵרָֽה׃
13 of the 13 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.
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 Jeremiah 48:41
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.
לָכַד (lakad) means to capture, seize, or take, often by lot. It can refer to catching in a net or trap, as well as figuratively to describe things sticking together. The verb appears in various forms, including Qal (to capture), Niphal (to be captured), and Hithpael (to grasp each other).
לָכַד 121 vb. capture, seize, take (by lot)
Qal
capture, seize
fig. of entrapping men
of taking by lot
Niph.
be captured in war
of men, be caught
be taken by lot
Hithp. they grasp each other, and cannot be separated
base
H3920 לָכַד capture, seize, take (by lot)
3920 lakad law-kad'
a primitive root; to catch (in a net, trap or pit);
generally, to capture or occupy; also to choose (by lot);
figuratively, to cohere:--X at all, catch (self), be frozen,
be holden, stick together, take.
לָכַד (la.khad) — to capture.
1) to capture, take, seize
1a) (Qal)
1a1) to capture, seize
1a2) to capture (of men) (fig.)
1a3) to take (by lot)
1b) (Niphal)
1b1) to be captured
1b2) to be caught (of men in trap, snare) (fig.)
1c) (Hithpael) to grasp each other
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
קְרִיּוֹת (Qriyowth) is the plural form of קְרִיָּה (Qiryah), meaning 'cities' or 'buildings.' It refers to two locations in Palestine: one in Judah and another in Moab. The entries consistently identify Kerioth as a significant place, but they do not provide specific verse references.
קְרִיּוֹת n.pr.loc.
in Judah
in Moab
base
H7152 קְרִיּוֹת
7152 Qriyowth ker-ee-yoth'
plural of 7151; buildings; Kerioth, the name of two places in
Palestine:--Kerioth, Kirioth.
see HEBREW for 07151
קְרִיּוֹת (qe.riy.yot) — Kerioth.
§ Kerioth = "cities"
a town in the southern district of Judah
קְרִיּוֹת (qe.riy.yot) — Kerioth.
Kerioth = "cities"
a city in Moab
Another name of qir.ya.ta.yim (קִרְיָתַ֫יִם "Kiriathaim" H7156G)
Art | N-fp — Particle · noun common feminine plural absoluteHTd/Ncfpa
ke'-ri-oth, -oth (qeriyoth):
(1) A city of Moab, named with Beth-meon and Bozrah (Jer 48:24,41). Here was a sanctuary of Chemosh, to which Mesha says (M S, l. 13) he dragged "the altar hearths of Davdoh." It may possibly be represented by the modern Kuraiat, between Diban and `Attarus. Some (e.g. Driver on Am 2:2) think it may be only another name for Ar-Moab. Buhl (GAP, 270) would identify it with Kir of Moab (Kerak). No certainty is yet possible.
(2) A city of Judah (Jos 15:25; the Revised Version (British and American) KERIOTH-HEZRON (which see)), possibly the modern el-Kuryatain, to the Northeast of Tell `Arad.
W. Ewing
Kerioth
Cities. (1.) A town in the south of Judah (Josh. 15:25). Judas the traitor was probably a native of this place, and hence his name Iscariot. It has been identified with the ruins of el-Kureitein, about 10 miles south of Hebron. (See HAZOR [4]).
(2.) A city of Moab (Jer. 48:24, 41), called Kirioth (Amos 2:2).
(cities). A name which occurs among the lists of the towns in the southern district of Judah. (Joshua 15:25) Supposed by some to have been the birthplace of Judas Iscariot. A city of Moab, named by Jeremiah only, (Jeremiah 48:24)
the cities; the callings
מְצָד (metsad) refers to a stronghold or fastness, often associated with a place of refuge or ambush. It can denote a castle or fort, and is sometimes specifically linked to mountainous areas. The term is derived from a root meaning to cover or conceal, emphasizing its defensive connotations.
מְצָד, מְצַד n.f. fastness, stronghold (prop. hunting-place ?)
mountain-fastness
more gen., stronghold
base
H4679 מְצָד, מְצַד fastness, stronghold (prop. hunting-place ?) . mountain-fastness
. more gen., stronghold
4679 mtsad mets-ad'
or mtsad {mets-awd'}; or (feminine) mtsadah {mets-aw-daw'};
from 6679; a fastness (as a covert of ambush):--castle, fort,
(strong) hold, munition.
see HEBREW for 06679
מְצָד (me.tsad) — stronghold.
1) fort, stronghold, fastness
1a) mountain-fastness
1b) stronghold
Conj | Art | N-fp — Conjunction · particle · noun common feminine plural absoluteHC/Td/Ncfpa
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, 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
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular constructHNcmsc
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…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — 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…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3ms
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, 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
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
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…
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fs — Noun common · feminine singular absoluteHNcfsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
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-Hiphil — Verb · Hiphil · participle (active) feminine singularHVhrfsa
la'-ber (yeghia`, `amal; kopos): The word (noun and verb) denoting hard work or "toil" (thus in the Revised Version (British and American) of De 26:7; Jos 7:3; Re 2:2) represents several Hebrew and Greek words, chiefly those above. Occasionally, as in Hab 3:17 (ma`aseh), it stands for "fruit of labor." Sometimes, in conjunction with "travail," it refers to childbirth (Ge 35:16,17, yaladh; compare 1Th 2:9; 2Th 3:8). Examples of the word in the ordinary sense are: of yeghia`,
