Job 3:10 — Word Study
WLCכִּ֤י לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑י וַיַּסְתֵּ֥ר עָ֝מָ֗ל מֵעֵינָֽי׃
BSAForkîy that night did notlôʼ [when I was conceived] shutçâgar■ [close, prevent] the doorsdeleth [gates, entrance] of the wombbeṭen [belly, mother's body] to hideçâthar▸ [conceal, keep secret] the sorrowʻâmâl [trouble, pain] from my eyesʻayin [sight, understanding]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | for | Particle |
| לֹ֣א | not | Particle |
| סָ֭גַר | it shut | Verb, Qal, perfect third person masculine singular |
| דַּלְתֵ֣י | [the] doors of | Noun common, feminine dual construct |
| בִטְנִ֑י | womb my | Noun common feminine singular construct, suffix |
| וַיַּסְתֵּ֥ר | and it hid | Verb, Hiphil, sequential imperfect third person masculine singular |
| עָ֝מָ֗ל | trouble | Noun common, both singular absolute |
| מֵעֵינָֽי׃ | from eyes my | Preposition, noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For that night did not shut the doors of the womb to hide the sorrow from my eyes. |
| KJV | Because it shut not up the doors of my mother’s womb, nor hid sorrow from mine eyes. |
| ASV | Because it shut not up the doors of my mother’s womb, Nor hid trouble from mine eyes. |
| YLT | Because it hath not shut the doors Of the womb that was mine! And hide misery from mine eyes. |
| WEB | because it didn’t shut up the doors of my mother’s womb, nor did it hide trouble from my eyes. |
| BBE | Because it did not keep the doors of my mother's body shut, so that trouble might be veiled from my eyes. |
The translations agree on the meaning of the verse, with no significant differences noted.
The verse consists of a main clause and two subordinate phrases that elaborate on the action and its implications.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסָגַר
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 — Job 3:10
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 — Job's Lamentgenerated
Job 3:10 captures Job's anguish as he wishes that the night of his conception had closed the doors of his mother's womb, preventing his birth and the ensuing sorrow. This verse is part of a larger lament where Job questions the purpose of his existence amidst his suffering, echoing themes of despair found throughout the book of Job.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 10:18–19 | Why then did You bring me from the womb? Oh, that I had died, and no eye had seen me! |
| 2 | Genesis 20:18 | for on account of Abraham’s wife Sarah, the LORD had completely closed all the wombs in Abimelech’s household. |
| 3 | Genesis 29:31 | When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren. |
| 4 | 1 Samuel 1:5 | But to Hannah he would give a double portion, for he loved her even though the LORD had closed her womb. |
| 5 | Ecclesiastes 6:3–5 | A man may father a hundred children and live for many years; yet no matter how long he lives, if he is unsatisfied with his prosperity and does not even receive a proper burial, I say that a stillborn child is better off than he. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — סָ֭גַר, Sa.gargenerated
The verb סָגַר (Sa.gar) means 'to shut' or 'to close'. It is a Qal perfect verb in the third person masculine singular, indicating a completed action. In this context, it expresses the desire for the womb's doors to have been closed, preventing the pain Job now experiences.
This word is often used in the Bible to describe physical closures, such as doors or gates, but here it carries a deeper emotional weight as Job reflects on his suffering and the wish that he had never been born.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, with all versions conveying the idea that the night did not prevent Job's sorrow.
Sentence Structuregenerated
The main verb of the verse is סָ֭גַר, it shut, which governs the structure. The sentence includes a negation with לֹ֣א (not), followed by a noun phrase describing the subject of the action, דַּלְתֵ֣י בִטְנִ֑י (the doors of my womb), and concludes with a second verb, וַיַּסְתֵּ֥ר (and it hid), which introduces the sorrow Job feels.
The structure emphasizes the contrast between what Job wished had happened (the shutting of the womb) and the reality of his pain, creating a poignant reflection on his existence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew סָ֭גַר is rendered as συνέκλεισεν (sunekleisen), meaning 'to shut together' or 'to enclose'. This choice suggests a more complete enclosure than the Hebrew might imply, emphasizing a total prevention of the sorrow Job experiences.
This translation choice indicates a narrowing of the concept, focusing on the act of closing as a means of protection from pain.
In plain words — the whole versegenerated
Job 3:10 expresses Job's deep sorrow as he wishes that the night of his conception had closed the doors of his mother's womb to prevent the pain he now feels. This verse reflects Job's despair over his existence and the suffering he endures.
Frequently Asked Questionsgenerated
Job refers to the metaphorical doors that would have prevented his birth and the subsequent suffering he is experiencing.
Job expresses a desire to have never been born, as he feels overwhelmed by his pain and suffering.
This verse encapsulates Job's struggle with his existence and the question of suffering, a central theme throughout the book.
Job's lament highlights the depth of his anguish and his desire to escape the pain of life, reflecting a profound human experience of suffering.
Reflection Questionsgenerated
- In what ways do I relate to Job's feelings of despair and sorrow?
- How can I find hope in moments of deep pain, similar to Job's experience?
- What does this verse teach me about the value of life, even amidst suffering?
- How can I support others who are going through difficult times, as Job did?
The early church on this verse — how the Fathers read it
Early commentators have reflected on Job's lament, arguing from this verse to discuss the nature of suffering and existence.
Do not be amazed when I tell you that Job did not speak these words. I mistake him for another. These are words that I lend to Job and are contrary to his benevolence and profound goodness.Early Church Fathers on Job 3 →
ALLEGORICAL INTERPRETATION. Because it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. What the womb of his mother is to each individual man, that the primary abode in Paradise became to the whole human race.Early Church Fathers on Job 3 →
MORAL INTERPRETATION. Because it shut not up the doors of my mother's womb, nor took away sorrow from mine eyes. As has been likewise remarked above, the words, it shut not up, are 'it opened,' and it took not away,Early Church Fathers on Job 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Job 3:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause it shut not up the doors of my [mother's] womb,.... Or "of my belly" (m), or "womb"; which Aben Ezra interprets of the navel, by which the infant receives its food and nourishment before it
Read John Gill on Job 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause it shut not up the doors of my mother's womb, nor hid sorrow from mine eyes. No JFB commentary on this verse.
Read Robert Jamieson on Job 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause it shut not up, to wit, the night or the day; to which those things are ascribed which were done by others in them, as is frequent in poetical writings, such as this is. Or, he, i.e. God; whom in modesty and reverence he forbears to name. Yet he doth not curse God for his birth, as the devil presaged, but only wisheth that the day of his birth might have manifest characters of a curse impressed upon it. Shut not up the doors; that it might either never have conceived me, or at least never have brought me forth. Mother’ s; which word is here fitly supplied, both out of 31:18, where it is expressed; and by comparing other places where it is necessarily to be understood, though the…
Read Matthew Poole on Job 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:10 Because it shut not up the doors of my [mother’ s] womb, nor hid sorrow from mine eyes. Ver. 10. Because it shut not up the doors of my mother’ s womb] Lest this curse should seem causeless, and he mad without reason, he telleth you here why he thus poureth out his passion; and complaineth so heavily against the day of his birth and night of his conception, which yet were harmless, and had not deserved to be thus charged, cursed. "Because it shut not up," &c. But how could the night do that? Is it not of God alone to shut or open the womb? Genesis 20:18; Genesis 29:31. And was it not he that took David thence? Psalms 18:23. This Job could tell well enough at another time, but now…
Read John Trapp on Job 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Because it shut not up the doors] Here is the reason why he curses the day and the night in which he was conceived and born; because, had he never been brought into existence, he would never have seen trouble. It seems, however, very harsh that he should have wished the destruction of his mother, in order that his birth might have been prevented; and I rather think Job's execration did not extend thus far. The Targum understands the passage as speaking of the umbilical cord, by which the foetus is nourished in its mother's womb: had this been shut up, there must have been a miscarriage, or he must have been dead born; and thus sorrow would have been hidden from his eyes. This…
Read AdamClarke on Job 3 →CambridgeThe Cambridge Bible for Schools and Colleges10. the doors of my mother’s womb] to hinder conception or fruitfulness, Genesis 20:18; 1 Samuel 1:5. The crime of the night is deferred to the last, and the curse closes with the mention of it.
Read Cambridge on Job 3 →Albert Barnes1798–1870Barnes' Notes on the BibleBecause it shut not up ... - That is, because the accursed day and night did not do it. Aben Ezra supposes that God is meant here, and that the complaint of Job is that he did not close his mother’s womb.
Read Albert Barnes on Job 3 →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
For that night did not shut the doors of the womb to hide the sorrow from my eyes.
because it didn’t shut up the doors of my mother’s womb, nor did it hide trouble from my eyes.
For that night did not shut the doors of the womb to hide the sorrow from my eyes.
because it did not shut the doors of my mother’s womb on me, nor did it hide trouble from my eyes!
Tyndale line
Because it shut not up the doors of my mother’s womb, nor hid sorrow from mine eyes.
Because it shut not up the doors of my mother’s womb, Nor hid trouble from mine eyes.
Because it shut not up the doors of my mother’s womb, nor hid trouble from mine eyes.
Because it prevented not my birth, nor hid sorrow from my eyes.
Because it shut not vp the dores of my mothers wombe: nor hid sorowe from mine eyes.
Strictly literal
Because it shut not up the doors of the womb that bore me, and hid not trouble from mine eyes.
Because it hath not shut the doors Of the womb that was mine! And hide misery from mine eyes.
Because it has not shut the doors || Of the womb that was mine! And hide misery from my eyes.
Because God closed not against me the doors of the womb, and thus concealed trouble from my eyes.
because it did not shut up the doors of my mother's womb, and because it did not hide trouble from my eyes.
From the Latin
Because it shut not up the doors of the womb that bore me, nor took away evils from my eyes.
Simplified
for it did not shut my mother's womb to prevent me from seeing trouble.
Because it did not keep the doors of my mother's body shut, so that trouble might be veiled from my eyes.
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 reads: כִּ֤י לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑י וַיַּסְתֵּ֥ר עָ֝מָ֗ל מֵעֵינָֽי׃, which aligns closely with the Septuagint, where 7 of the 8 words match. This consistency across witnesses highlights the preservation of Job's lament in both traditions.
כִּ֤י לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑י וַיַּסְתֵּ֥ר עָ֝מָ֗ל מֵעֵינָֽי׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 Job 3:10
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
סָגַר (sagar) means to shut or close, with various applications including shutting doors, closing up breaches, and imprisoning. It can also imply delivering someone up or surrendering. The verb appears in different forms, such as Qal (to shut), Niphal (to be shut up), and Piel (to deliver up). The term is associated with the concept of being tightly sealed or enclosed.
סָגַר vb. shut, close
Qal
shut door
close in upon
close up breach
Pt. pass., closed up = closely joined with tight seal
elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
Niph.
subj. pers. be shut up
be shut, closed, of city gates
Pi. deliver up to (leave no other opening for one, shut one up to)
Pu.
of cities
of prisoners
of doors
Hiph.
deliver up to
shut up
base
H5462 סָגַר shut, close .. shut door
. . close in upon
. close up breach
. Pt. pass., closed up = closely joined with tight seal
. elsewhwere only Pt. pass. (gold shut up, and so prized, rare, fine?)
. . subj. pers. be shut up
. be shut, closed, of city gates
. deliver up to (leave no other opening for one, shut one up to)
. . of cities
. of prisoners
. of doors
. . deliver up to
. shut up
5462 cagar saw-gar'
a primitive root; to shut up; figuratively, to
surrender:--close up, deliver (up), give over (up), inclose,
X pure, repair, shut (in, self, out, up, up together), stop, X
straitly.
סָגַר (sa.gar) — to shut.
1) to shut, close
1a) (Qal)
1a1) to shut
1a2) to close, close up
1a3) closed up, closely joined, shut up
1b) (Niphal)
1b1) to be shut up
1b2) to be shut or closed
1c) (Piel) to shut up, deliver up
1d) (Pual) to be shut up
1e) (Hiphil)
1e1) to deliver up
1e2) to shut up, imprison
2) pure gold
Aramaic equivalent: se.gar (סְגַר "to shut" H5463)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
דָּל (dal), דָּלָה (da.lah), and דֶּ֫לֶת (de.let) all refer to a 'door' or 'gate' in Hebrew. The entries indicate various uses, including literal doors and figurative meanings, such as a door of a chamber or even metaphorical doors in poetry. Notably, dal is mentioned in Psalm 141:3.
[דָּל] n.[m.] door only fig.: ψ 141:3.
ref
[דָּלָה] n.f. door, Is 26:20 fig., door of chamber in which people (personified) hides
ref
דֶּ֫לֶת n.f. door
door of house
door of room
gates of city
in other senses
base
H1817a דָּל door H1817b דָּלָה door H1817c דֶּ֫לֶת door
1817 deleth deh'-leth
from 1802; something swinging, i.e. the valve of a
door:--door (two-leaved), gate, leaf, lid. (In Psa. 141:3,
dal, irreg.).
see HEBREW for 01802
דָּל (dal) — door.
door (fig.)
דָּלָה (da.lah) — door.
door (fig., door of chamber in which people (personified) hide)
דֶּ֫לֶת (de.let) — door.
1) door, gate
1a) a door
1b) a gate
1c) (fig.)
1c1) of chest lid
1c2) of crocodile jaws
1c3) of doors of the heavens
1c4) of an easily-accessible woman
N-fd — Noun common · feminine dual constructHNcfdc
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…
The Hebrew word בֶּ֫טֶן (*beten*) primarily means 'belly,' 'body,' or 'womb.' It is derived from a root suggesting hollowness and encompasses various uses, including the physical abdomen and metaphorical meanings, such as the seat of hunger or mental faculties. The lexicons consistently highlight these aspects without significant disagreement.
בֶּ֫טֶן n.f. belly, body, womb
base
H990 בֶּ֫טֶן belly, body, womb
990 beten beh'-ten
from an unused root probably meaning to be hollow; the belly,
especially the womb; also the bosom or body of anything:--
belly, body, + as they be born, + within, womb.
בֶּ֫טֶן (be.ten) — belly: abdomen.
: abdomen
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: womb.
: womb/pregnancy
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: hump.
: hump
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
בֶּ֫טֶן (be.ten) — belly: body.
: body
1) belly, womb, body
1a) belly, abdomen
1a1) as seat of hunger
1a2) as seat of mental faculties
1a3) of depth of Sheol (fig.)
1b) womb
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
סָתַר (sa.tar) is a Hebrew verb meaning to hide or conceal. It encompasses various forms, including hiding oneself, being hidden, and carefully concealing something or someone. The entries indicate its use in different grammatical aspects, such as the Niphal, Piel, Pual, Hiphil, and Hithpael stems. The Aramaic equivalent is noted as סְתַר.
סָתַר vb. hide, conceal
Niph.
hide oneself
be hid, concealed
Pi. Imv. carefully hide (i.e. shelter) the outcasts
Pu. Pt. love carefully concealed
Hithp. hide oneself carefully
Hiph. conceal, hide
base
H5641 סָתַר hide, conceal . . hide oneself
. be hid, concealed
. Imv. carefully hide (i.e. shelter) the outcasts
. Pt. love carefully concealed
. hide oneself carefully
. conceal, hide
5641 cathar saw-thar'
a primitive root; to hide (by covering), literally or
figuratively:--be absent, keep close, conceal, hide (self),
(keep) secret, X surely.
סָתַר (sa.tar) — to hide.
1) to hide, conceal
1a) (Niphal)
1a1) to hide oneself
1a2) to be hidden, be concealed
1b) (Piel) to hide carefully
1c) (Pual) to be hidden carefully, be concealed
1d) (Hiphil) to conceal, hide
1e) (Hithpael) to hide oneself carefully
Aramaic equivalent: se.tar (סְתַר "to hide" H5642A)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
N-cs — Noun common · both singular absoluteHNcbsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
Prep | N-cd | Suff — Preposition · noun common feminine dual construct · suffixHR/Ncfdc/Sp1bs