Job 3:18 — Word Study
WLCיַ֭חַד אֲסִירִ֣ים שַׁאֲנָ֑נוּ לֹ֥א שָׁ֝מְע֗וּ ק֣וֹל נֹגֵֽשׂ׃
BSA◂The captivesʼâçîyr [prisoners, those bound or restrained] enjoyyachad [are at rest, experience peace] their easeshâʼan■ [to rest, be at peace] they do notlôʼ [absence or negation] hearshâmaʻ■ [listen, give attention] the voiceqôwl [sound, utterance] of the oppressornâgas [one who exacts, harasses, or drives]
| Greek | English | Parsing |
|---|---|---|
| יַ֭חַד | together | Noun common, masculine singular absolute |
| אֲסִירִ֣ים | prisoners | Noun common, masculine plural absolute |
| שַׁאֲנָ֑נוּ | they are at ease | Verb, Piel, perfect third person common plural |
| לֹ֥א | not | Particle |
| שָׁ֝מְע֗וּ | they hear | Verb, Qal, perfect third person common plural |
| ק֣וֹל | [the] voice of | Noun common, masculine singular construct |
| נֹגֵֽשׂ׃ | a taskmaster | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The captives enjoy their ease; they do not hear the voice of the oppressor. |
| KJV | There the prisoners rest together; they hear not the voice of the oppressor. |
| ASV | There the prisoners are at ease together; They hear not the voice of the taskmaster. |
| YLT | Together prisoners have been at ease, They have not heard the voice of an exactor, |
| WEB | There the prisoners are at ease together. They don’t hear the voice of the taskmaster. |
| BBE | There the prisoners are at peace together; the voice of the overseer comes not again to their ears. |
All translations agree on the captives experiencing ease and not hearing the oppressor's voice.
The sentence structure is clear, with a main clause followed by adverbial and negation elements that emphasize the captives' experience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאָסִיר
verbשָׁאַן
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 3:18
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 Lament on Sufferinggenerated
Job 3:18 reflects on the state of captives who, despite their bondage, experience a sense of ease and tranquility. Job contrasts their peace with the oppressive voice of their captors, highlighting the deep suffering of those in captivity. This passage connects with the broader themes of Job's lament, where he expresses the anguish of life and the desire for relief from suffering, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 39:7 | He scorns the tumult of the city and never hears the shouts of a driver. |
| 2 | Exodus 5:6–8 | That same day Pharaoh commanded the taskmasters of the people and their foremen: |
| 3 | Judges 4:3 | Then the Israelites cried out to the LORD, because Jabin had nine hundred chariots of iron, and he had harshly oppressed the Israelites for twenty years. |
| 4 | Isaiah 14:3–4 | On the day that the LORD gives you rest from your pain and torment, and from the hard labor into which you were forced, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — שַׁאֲנָ֑נוּ, sha.'a.Na.nugenerated
The Hebrew word שָׁאַן (sha'an) means to rest or be at ease, emphasizing a state of tranquility and security. It is a verb in the Piel form, indicating a completed action in the third person plural. The word captures the essence of finding peace amidst turmoil, a recurring theme in Job's reflections on suffering.
In this verse, it describes the captives' experience of ease despite their captivity. The use of this term underscores the contrast between their internal state and the external reality of oppression, suggesting a profound resilience in the face of hardship.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses enjoy for שַׁאֲנָ֑נוּ and captures the sense of peace experienced by the captives.
Sentence Structuregenerated
The main verb שַׁאֲנָ֑נוּ, they are at ease, governs the sentence, with the subject אֲסִירִ֣ים, prisoners, preceding it. The structure emphasizes the state of the captives, followed by the negation of their hearing the oppressor's voice.
The sentence is straightforward, with a clear subject-verb-object arrangement, allowing the reader to grasp the captives' situation easily.
Septuagint Backgroundgenerated
The Septuagint translates שַׁאֲנָ֑נוּ as ἀναπαύονται (anapauntai), meaning 'they rest.' This choice emphasizes the peace of the captives, aligning with the Hebrew's focus on tranquility.
The Greek word ἀναπαύονται suggests a restful state, paralleling the Hebrew's depiction of ease, reinforcing the idea of relief from oppression.
In plain words — the whole versegenerated
Job 3:18 tells us that captives experience a sense of peace and do not hear the voice of their oppressor. This verse illustrates the contrast between their internal state of ease and the external reality of their captivity, highlighting the deep suffering and longing for relief.
Frequently Asked Questionsgenerated
It indicates that despite their captivity, the prisoners find a sense of peace and rest, contrasting their internal experience with the harsh reality of their situation.
This verse reflects Job's broader lament about suffering, emphasizing the desire for peace and relief from oppression, a central theme throughout the book.
Not hearing the oppressor's voice symbolizes a longing for freedom from torment and the hope for tranquility amidst suffering.
The word for ease suggests a divine gift of rest and peace, which is a recurring theme in the Bible, especially in the context of God's presence and comfort.
Reflection Questionsgenerated
- In what ways do I seek peace in my life, especially during difficult times?
- How can I support those who are oppressed or in captivity, reflecting the compassion shown in this verse?
- What does it mean for me to find ease in my own struggles, as the captives do?
- How can I listen for God's voice amidst the noise of oppression in my life?
The early church on this verse — how the Fathers read it
Early commentary on Job's lament highlights the state of the captives, discussing their peace despite suffering, as seen in Gregory the Dialogist's reflections.
MORAL INTERPRETATION. There the former prisoners are alike without vexation. For though the just are possessed by no riot of carnal desires, yet the clog of corruption binds them down in this life with hard chains;Early Church Fathers on Job 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 3:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[There] the prisoners rest together,.... "Are at ease", as Mr.
Read John Gill on Job 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere the prisoners rest together; they hear not the voice of the oppressor. There the prisoners rest - from their chains. Voice of the oppressor - driving them with threats to task work (cf. an instance, Exodus 5:13-19).
Read Robert Jamieson on Job 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe prisoners rest together, i.e. one as well as another; they who were kept in the strongest chains and closest prisons, and condemned to the most hard and miserable slavery, rest as well as those who were captives in much better circumstances. Or, in like manner, ( as this word oft signifies,) as those oppressors and oppressed do. The oppressor, or, exacter, or taskmaster, who urgeth and forceth them by cruel threatenings and stripes to greater diligence in the works to which they are condemned. See 5:6,10,13. Job meddles not here with their eternal state after death, or the sentence and judgment of God against wicked men, of which he speaks hereafter; but only speaks of their freedom…
Read Matthew Poole on Job 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 3:18 [There] the prisoners rest together; they hear not the voice of the oppressor.Ver. 18. There the prisoners rest together] Or alike, as do their cruel creditors and hard taskmasters. There, that is, in the state of the dead, whether by land or sea, the prisoners, or bound persons, the miserable captives, rest; such as were those poor Christians, shut up so close (by Barbarossa, the Turkish general, returning toward Constantinople) under hatches among the excrements of nature, that all the way as he went almost every hour, some of them were cast dead over board. Such were many of the martyrs, kept fast shut up in Lollard’ s tower, in the bishop of London’ s coal house, a dark and…
Read John Trapp on Job 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) The oppressor.—As this is the word rendered taskmaster in Exodus, some have thought there may be an allusion to that history here.
Read Charles John Ellicott on Job 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. The prisoners rest together] Those who were slaves, feeling all the troubles, and scarcely tasting any of the pleasures of life, are quiet in the grave together; and the voice of the oppressor, the hard, unrelenting task-master, which was more terrible than death, is heard no more. They are free from his exactions, and his mouth is silent in the dust. This may be a reference to the Egyptian bondage. The children of Israel cried by reason of their oppressors or task-masters.
Read AdamClarke on Job 3 →CambridgeThe Cambridge Bible for Schools and Colleges18. the prisoners rest together] The “prisoners” are not those immured in prison, but captives driven to forced labour. the oppressor] The taskmaster, Exodus 3:7. The prisoners are there all together, and they hear not the voice, the shouts and curses of the driver ch. Job 39:7).
Read Cambridge on Job 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThere the prisoners rest together - Herder translates this, “There the prisoners rejoice in their freedom.” The Septuagint strangely enough, “There they of old (ὁαἰώνιοι hoi aiōnioi) assembled
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
The captives enjoy their ease; they do not hear the voice of the oppressor.
There the prisoners are at ease together. They don’t hear the voice of the taskmaster.
The captives enjoy their ease; they do not hear the voice of the oppressor.
There the prisoners relax together; they do not hear the voice of the oppressor.
Tyndale line
There the prisoners rest together; they hear not the voice of the oppressor.
There the prisoners are at ease together; They hear not the voice of the taskmaster.
There the prisoners are at ease together; they hear not the voice of the taskmaster.
There the prisoners rest together; they hear not the voice of the oppressor.
The prisoners rest together, and heare not the voyce of the oppressour.
Strictly literal
The prisoners together are at ease; they hear not the voice of the taskmaster.
Together prisoners have been at ease, They have not heard the voice of an exactor,
Together prisoners have been at ease, || They have not heard the voice of an exactor,
[Where] the prisoners repose together, [and] they hear no more the taskmaster's voice.
There the prisoners are at ease together; they do not hear the voice of the slave driver.
From the Latin
And they sometime bound together without disquiet, have not heard the voice of the oppressor.
Simplified
There prisoners take it easy—they don't hear the commands of their oppressors.
There the prisoners are at peace together; the voice of the overseer comes not again to their ears.
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, "יַ֭חַד אֲסִירִ֣ים שַׁאֲנָ֑נוּ לֹ֥א שָׁ֝מְע֗וּ ק֣וֹל נֹגֵֽשׂ׃" which translates to, "The captives enjoy their ease; they do not hear the voice of the oppressor." The Septuagint closely matches the Masoretic Text, as 6 of the 7 words correspond directly, indicating a strong agreement in meaning. However, the Septuagint's word order and articles differ, reflecting its own syntactical structure rather than a direct translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, thus reinforcing the alignment of the Masoretic Text and the Septuagint in this instance.
יַ֭חַד אֲסִירִ֣ים שַׁאֲנָ֑נוּ לֹ֥א שָׁ֝מְע֗וּ ק֣וֹל נֹגֵֽשׂ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
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 3:18
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.
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — Noun common · masculine singular absoluteHNcmsa
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
N-mp — Noun common · masculine plural absoluteHNcmpa
→ Joseph Ge 39:20-23; 40; 41:1-44
→ Jeremiah Jer 38:6-28; 39:14
→ John the Baptist Mt 11:2; 14:3-12; Mr 6:17; Lu 3:20
→ Jesus Mt 26:47-75; 27; Mr 14:43-72; 15; Lu 22:47-71; 23; Joh 18:3-40; 19
→ The apostles Ac 5:17-42
→ Peter Ac 12:3-19
שָׁאַן (sha'an) is a primitive root meaning to rest or be at ease. It conveys a sense of peace and quietness, indicating a state of security and tranquility. The entries consistently emphasize its meanings related to resting and being at peace.
[שָׁאַן] vb. Pa‛l. be at ease or at peace, rest securely
base
H7599 שָׁאַן
7599 sha'an shaw-an'
a primitive root; to loll, i.e. be peaceful:--be at ease, be
quiet, rest. See also 1052.
see HEBREW for 01052
שָׁאַן (sha.an) — to rest.
(Pilel) to be at ease, be at peace, rest, rest securely, be quiet
V-k-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
ez (sha'anan, shal'anan, chiefly, "at ease"):
Used 19 times in the Old Testament and once in the New Testament, most frequently meaning tranquillity, security or comfort of mind; in an ethical sense, indicating carelessness or indifference with reference to one's moral or religious interests.
The prophet Jeremiah used the phrase as an indication of national or tribal indifference: "Moab hath been at ease from his youth" (Jer 48:11); "I am very sore displeased with the nations that are at ease" (Zec 1:15). Frequent allusions are made also by various prophets to individuals or groups of individuals, as "Woe to them that are at ease in Zion" (Am 6:1); "Rise up, ye women that are at ease" (
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
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
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…
The Hebrew word נָגַשׂ (nagas) is a primitive root meaning to press, drive, or oppress. It covers a range of actions including exacting tribute and tyrannizing others, with related forms indicating a driver or taskmaster. The Niphal form suggests being hard pressed, often in contexts of suffering or oppression.
[נָגַשׂ] vb. press, drive, oppress, exact
Qal
press, drive to work
exact
Pt. (= subst.) driver, taskmaster
Niph. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
base
H5065 נָגַשׂ press, drive, oppress, exact .. press, drive to work
. exact
. Pt. (= subst.) driver, taskmaster
. hard pressed by enemy; treated harshly of suffering servant of י׳; recipr. tyrannize over each other
5065 nagas naw-gas'
a primitive root; to drive (an animal, a workman, a debtor,
an army); by implication, to tax, harass,
tyrannize:--distress, driver, exact(-or), oppress(-or), X
raiser of taxes, taskmaster.
נָגַשׂ (na.ga.s) — to oppress.
1) to press, drive, oppress, exact, exert demanding pressure
1a) (Qal)
1a1) to press, drive
1a2) to exact
1a3) driver, taskmaster, ruler, oppressor, tyrant, lord, exactor of tribute (participle)
1b) (Niphal) to be hard pressed
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
task'-mas-ter. (sar mac, "chief of the burden" or "levy" (Ex 1:11); noghes, "distress," "driver," "oppressor," "raiser of taxes," "taskmaster" (Ex 3:7; 5:6,10,13,14)): Officials of this class seem to have been officially appointed by Pharaoh for the purpose of oppressing the Israelites and subduing their spirits, lest they seek complete independence or organize a rebellion against the government (Ex 1:11). The condition of the Israelites at this time became one of complete vassalage or slavery, probably owing to the fact that the Hyksos were driven out and a new dynasty was established, which knew nothing of Joseph and his people.SARIS">RAB-SARIS /JL(which see) and JL:Jump,"RABSHAKEH"RABSHAKEH /JL(which see) with a great host…