Lamentations 3:27 — Word Study
WLCט֣וֹב לַגֶּ֔בֶר כִּֽי־ יִשָּׂ֥א עֹ֖ל בִּנְעוּרָֽיו׃ ס
BSAIt is goodṭôwb [beneficial, pleasant] for a mangeber [a great man] to bearnâsâʼ▸ [to lift, carry] the yokeʻôl [a wooden beam] while he is still youngnâʻûwr [in his youth, in his early years, during youth]
| Greek | English | Parsing |
|---|---|---|
| ט֣וֹב | [is] good | Adj |
| לַגֶּ֔בֶר | for man | Preposition, noun common masculine singular absolute |
| כִּֽי־ | that | Particle |
| יִשָּׂ֥א | he will bear | Verb, Qal, imperfect third person masculine singular |
| עֹ֖ל | a yoke | Noun common, masculine singular absolute |
| בִּנְעוּרָֽיו׃ ס | in youth his | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is good for a man to bear the yoke while he is still young. |
| KJV | It is good for a man that he bear the yoke in his youth. |
| ASV | It is good for a man that he bear the yoke in his youth. |
| YLT | Good for a man that he beareth a yoke in his youth. |
| WEB | It is good for a man that he bear the yoke in his youth. |
| BBE | It is good for a man to undergo the yoke when he is young. |
Translations agree on the meaning of טוֹב as 'good'.
The structure of the verse emphasizes the main idea of bearing burdens during youth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Lamentations 3:27
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 — Reflections on Sufferinggenerated
Lamentations 3:27 emphasizes the importance of enduring challenges during youth, suggesting that these experiences can shape a person's character and resilience. The surrounding verses discuss waiting for the Lord's salvation and the value of silence in times of discipline, creating a context of introspection and growth through hardship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 90:12 | So teach us to number our days, that we may present a heart of wisdom. |
| 2 | Psalm 94:12 | Blessed is the man You discipline, O LORD, and teach from Your law, |
| 3 | Psalm 119:71 | It was good for me to be afflicted, that I might learn Your statutes. |
| 4 | Ecclesiastes 12:1 | Remember your Creator in the days of your youth, before the days of adversity come and the years approach of which you will say, “I find no pleasure in them,” |
| 5 | Matthew 11:29–30 | Take My yoke upon you and learn from Me; for I am gentle and humble in heart, and you will find rest for your souls. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — טוֹב, Tovgenerated
The Hebrew word טוֹב (tov) is an adjective meaning good or pleasant. It conveys a sense of well-being and is often associated with positive experiences or outcomes. In this verse, it highlights the beneficial aspect of bearing burdens in youth, suggesting that such experiences contribute to a person's welfare and development.
This term is versatile, appearing throughout the Hebrew Bible in various contexts, from moral goodness to aesthetic beauty. Its frequent use underscores its significance in describing favorable conditions and actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of טוֹב as 'good'.
Sentence Structuregenerated
The verse contains a main clause introduced by the finite verb יִשָּׂ֥א, he will bear, which governs the object עֹ֖ל, a yoke. The structure emphasizes the action of bearing the yoke and its timing, indicated by the prepositional phrase בִּנְעוּרָֽיו, while he is still young.
The arrangement of the Hebrew words places the emphasis on the action of bearing the yoke, suggesting that this is a significant and beneficial undertaking during one's youth.
Septuagint Backgroundgenerated
The Septuagint translates טוֹב as ἀγαθὸν (agathon), which also means good. This choice reflects a direct correspondence to the Hebrew meaning, preserving the positive connotation of the action described in the verse.
The Greek term ζυγὸν (zygon) for 'yoke' aligns with the Hebrew עֹל, maintaining the metaphor of bearing burdens.
In plain words — the whole versegenerated
Lamentations 3:27 teaches that it is good for a man to bear the yoke while he is still young. This suggests that facing challenges early in life can lead to personal growth and strength.
Frequently Asked Questionsgenerated
Bearing the yoke in youth refers to enduring challenges and responsibilities during one's early years, which can foster resilience and strength.
It is seen as good because these experiences can shape character and prepare a person for future challenges.
The verse fits into a broader reflection on suffering and the importance of waiting for God's salvation, emphasizing the lessons learned through hardship.
Other verses such as Ecclesiastes 12:1 and Psalm 119:71 also highlight the significance of youth and the importance of remembering God during this time.
Reflection Questionsgenerated
- How can I apply the lessons of bearing burdens in my own life?
- What challenges have helped me grow stronger during my youth?
- In what ways can I support others who are facing difficulties?
- How can I remember to seek God during challenging times?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the importance of enduring trials and the virtues of youth.
Celsus then extracts from the gospel the precept, “To him who strikes you once, you shall offer yourself to be struck again,” although without giving any passage from the Old Testament that he considers opposed to it.Early Church Fathers on Lamentations 3 →
Therefore, it is becoming that we should kindle the unquenchable light of faith in the heart, and gird our loins with purity and watch and ever wait for the Lord so that,Early Church Fathers on Lamentations 3 →
Anchorites go from the monasteries into the deserts with nothing but bread and salt. Paul introduced this way of life; Anthony made it famous, and—to go farther back still—John the Baptist set the first example of it.Early Church Fathers on Lamentations 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Lamentations 3:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] good for a man that he bear the yoke in his youth. Either the yoke of the commandments, as the Targum; or of correction, as Aben Ezra; of afflictions, as fatherly chastisements; both senses may be retained.
Read John Gill on Lamentations 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe LORD is good unto them that wait for him, to the soul that seeketh him. The Lord is good ... It is good ... It is good. The repetition of "good" at the beginning of each of the three verses heightens the effect.
Read Robert Jamieson on Lamentations 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGood here must be expounded in the same sense as in the foregoing verse. It is not pleasant, but it is profitable, it is honourable, what becomes us, and is our duty, quietly and patiently to bear what afflictions God will please to lay upon us, to restrain our wild and wanton spirits when they are most prone to be too brisk and lascivious. Some by yoke understand the law of God, called a yoke, ( because indeed it is so to flesh and blood,) . It is not so easy to bend a neck stiffened with age, or change a heart made hard by custom. Solomon bids us to train up one in their youth in the way we would have them to walk; and whether God will tame us when young by his word or by his rod, it is…
Read Matthew Poole on Lamentations 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLamentations 3:27 [It is] good for a man that he bear the yoke in his youth.Ver. 27. It is good for a man that he bear the yoke from his youth.] The yoke of God’ s law, and the discipline of afflictions: it is good to be betime in God’ s nurturing house, and remain a good while there, that he be trained up in the school of afflictions, that he be a well-beaten soldier to the cross. The description of such a one followeth. Quo semel iste imbuta reccus servabit odorem Testa diu. - Hor.
Read John Trapp on Lamentations 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) Bear the yoke in his youth.—The words have been pressed “with a strange literalism” in favour of the view that the Lamentations were written in the youth of Jeremiah and on the death of Josiah. It may fairly be contended, on the other hand, that the tone of the maxim is that of one who looks back from the experience of age on the passionate complaints of his earlier years (Jeremiah 15:10; Jeremiah 20:7-18).
Read Charles John Ellicott on Lamentations 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. That he bear the yoke in his youth.] Early habits, when good, are invaluable. Early discipline is equally so. He who has not got under wholesome restraint in youth will never make a useful man, a good man, nor a happy man.
Read AdamClarke on Lamentations 3 →CambridgeThe Cambridge Bible for Schools and Colleges27. in his youth] in the time when his passions are strongest and therefore most need the discipline, which, if established in its seat then, will hold sway throughout his life. The words by no means imply that the writer was young at the time he used them. Rather he is looking back through a long life of trouble and the experience which he has gained in the course of it. Cp. Hebrews 12:7-11.
Read Cambridge on Lamentations 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25-27. Good — This teth (ùׂ) verse has each of its clauses commencing with “good.” The present verse division serves somewhat to conceal the structure — Good is Jehovah; Good that man hope and wait;
Read Daniel Denison Whedon on Lamentations 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
It is good for a man to bear the yoke while he is still young.
It is good for a man that he bear the yoke in his youth.
It is good for a man to bear the yoke while he is still young.
It is good for a man to bear the yoke while he is young.
Tyndale line
It is good for a man that he bear the yoke in his youth.
It is good for a man that he bear the yoke in his youth.
It is good for a man that he bear the yoke in his youth.
It is good for a man that he should bear the yoke in his youth.
It is good for a man that he beare the yoke in his youth.
Strictly literal
It is good for a man that he bear the yoke in his youth:
Good for a man that he beareth a yoke in his youth.
[It is] good for a man that he bears a yoke in his youth.
It is good for a man that he bear the yoke in his youth;
It is good for a man that he bear the yoke in his youth.
From the Latin
Teth. It is good for a man, when he hath borne the yoke from his youth.
Simplified
It is good for people to learn to patiently bear discipline while they're still young.
It is good for a man to undergo the yoke when he is young.
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 and the Septuagint agree on the wording of this verse, with all six words matched between the two texts. This consistency supports the interpretation of the verse as a reflection on the value of enduring challenges in youth.
ט֣וֹב לַגֶּ֔בֶר כִּֽי־ יִשָּׂ֥א עֹ֖ל בִּנְעוּרָֽיו׃ ס
6 of the 6 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 Lamentations 3:27
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.
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Adj — AdjHAamsa
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
גֶּ֫בֶר (geber) refers to a man, particularly one who is strong or valiant, often distinguished from women and children. The term is used primarily in poetic contexts and emphasizes the qualities of strength and warrior-like attributes. It is derived from a root meaning to be strong, and lexicons highlight its use in describing a mighty or capable individual.
גֶּ֫בֶר 66 n.m. man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
base
H1397 גֶּ֫בֶר man;—man as strong, disting. fr. women, children, and non-combatants whom he is to defend, chiefly poetic
1397 geber gheh'-ber
from 1396; properly, a valiant man or warrior; generally, a
person simply:--every one, man, X mighty.
see HEBREW for 01396
גָּבֶר (ga.ver) — great man.
man, strong man, warrior (emphasising strength or ability to fight)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
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)
HTc — ParticleHTc
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
bar (dobh; compare Arabic dubb): In 1Sa 17:34-37, David tells Saul how as a shepherd boy he had overcome a lion and a bear. In 2Ki 2:24 it is related that two she bears came out of the wood and tore forty-two of the children who had been mocking Elisha. All the other references to bears are figurative; compare 2Sa 17:8; Pr 17:12; 28:15; Isa 11:7; 59:11; La 3:10; Da 7:5; Ho 13:8; Am 5:19;
Bear
A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel’s vision of the…
(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine.
That bears were common in Palestine appears from several passages in the Old Testament, 1Sa 17:34,36,37; 2Sa 17:8; 2Ki 2:24. The species known in Syria resembles the common brown bear; it is sill met in the recesses of Lebanon. To a sullen and ferocious disposition, the bear joins immense strength, considerable sagacity, and the power of climbing trees. Her ferocity, especially when her young are injured, is proverbial. See 2Sa 17:8; Pr 17:12; Isa 11:7; Ho 13:8.
עֹל (ol) means 'yoke' and is used both literally and figuratively. It is derived from a root meaning to impose, which suggests a burden or constraint. The entries consistently define it as a yoke, with no significant disagreement among the lexicons.
עֹל 39 n.m. yoke
base
H5923 עֹל yoke
5923 `ol ole
or mowl {ole}; from 5953; a yoke (as imposed on the neck),
literally or figuratively:--yoke.
see HEBREW for 05953
עֹל (ol) — yoke.
yoke
N-ms — Noun common · masculine singular absoluteHNcmsa
yok:
(1) The usual word is `ol (Ge 27:40, etc.), less commonly the (apparently later) form moTah (Isa 58:6, etc.; in Nab 1:13 moT), which the Revised Version (British and American) in Jer 27; 28 translates "bar" (a most needless and obscuring change). The Greek in Apocrypha (Sirach 28:19, etc.) and in the New Testament (Mt 11:29 f, etc.) is invariably zugos. Egyptian monuments show a yoke that consisted of a straight bar fastened to the foreheads of the cattle at the root of the horns, and such yokes were no doubt used in Palestine also; but the more usual form was one that rested on the neck (Ge 27:40, etc.). It was provided with straight "bars" (moToth in
Yoke
(1.) Fitted on the neck of oxen for the purpose of binding to them the traces by which they might draw the plough, etc. (Num. 19:2; Deut. 21:3). It was a curved piece of wood called ’ol.
(2.) In Jer. 27:2; 28:10, 12 the word in the Authorized Version rendered “yoke” is motah, which properly means a “staff,” or as in the Revised Version, “bar.”
These words in the Hebrew are both used figuratively of severe bondage, or affliction, or subjection (Lev. 26:13; 1 Kings 12:4; Isa. 47:6; Lam. 1:14; 3:27).…
A well-known implement of husbandry, frequently used metaphorically for subjection , e.g. (1 Kings 12:4,9-11; Isaiah 9:4; Jeremiah 5:5) hence an "iron yoke" represents an unusually galling bondage. (28:48; Jeremiah 28:13) A pair of oxen, so termed as being yoked together. (1 Samuel 11:7; 1 Kings 19:19,21) The Hebrew term is also applied to asses, (Judges 19:10) and mules, (2 Kings 5:17) and even to a couple of riders. (Isaiah 21:7) The term is also applied to a certain amount of land, (
A symbol of subjection and servitude, 1Ki 12:4; an iron yoke, of severe oppression, De 28:48. The ceremonial law was a yoke, a burden-some restriction, Ac 15:10 Ga 5:1. The withdrawing or breaking of a yoke denoted a temporary or an unlimited emancipation form bondage, Isa 58:6 Jer 2:20, and sometimes the disowning of rightful authority, Jer 5:5. The iron yoke imposed by our sins, none but God can remove, La 1:14; but the yoke of Christ’s service is easy and…
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp3ms