Proverbs 25:19 — Word Study
WLCשֵׁ֣ן רֹ֭עָה וְרֶ֣גֶל מוּעָ֑דֶת מִבְטָ֥ח בּ֝וֹגֵ֗ד בְּי֣וֹם צָרָֽה׃
BSA[Like] a brokenrôʻâh△ [shattered, completely fractured] toothshên or a footregel [out of place, dislocated] is confidencemibṭâch [trust, assurance, a place of refuge] in a faithless manbâgad [unreliable, untrustworthy, deceitful] in timeyôwm [a day, a period] of troubletsârâh [distress, adversity, vexation]
| Greek | English | Parsing |
|---|---|---|
| שֵׁ֣ן | a tooth | Noun common, feminine singular absolute |
| רֹ֭עָה | broken | Verb, Qal, participle (active) feminine singular |
| וְרֶ֣גֶל | and a foot | Conjunction, noun common feminine singular absolute |
| מוּעָ֑דֶת | slipped | Verb, Pual, participle (passive) feminine singular |
| מִבְטָ֥ח | [the] trust of | Noun common, masculine singular construct |
| בּ֝וֹגֵ֗ד | [one who] acts treacherously | Verb, Qal, participle (active) masculine singular |
| בְּי֣וֹם | in a day of | Preposition, noun common masculine singular construct |
| צָרָֽה׃ | trouble | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Like a broken tooth or a foot out of joint is confidence in a faithless man in time of trouble. |
| KJV | Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint. |
| ASV | Confidence in an unfaithful man in time of trouble Is like a broken tooth, and a foot out of joint. |
| YLT | A bad tooth, and a tottering foot, [Is] the confidence of the treacherous in a day of adversity. |
| WEB | Confidence in someone unfaithful in time of trouble is like a bad tooth or a lame foot. |
| BBE | Putting one's faith in a false man in time of trouble is like a broken tooth and a shaking foot. |
Where they part company is בּ֝וֹגֵ֗ד — see How Translations Differ.
The main clause is supported by two comparative phrases, creating a strong visual analogy that emphasizes the fragility of misplaced trust.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרֹעָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 25:19
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 — Wisdom on Trust and Relationshipsgenerated
Proverbs 25:19 uses vivid imagery to convey the instability of placing confidence in someone who is unfaithful. This verse is situated within a series of proverbs that explore the nature of trust and the consequences of misplaced reliance, emphasizing that true security comes from dependable sources. The surrounding verses also highlight the dangers of false witness and the importance of wise actions in relationships.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 28:20–21 | Then Tiglath-pileser king of Assyria came to Ahaz but afflicted him rather than strengthening him. |
| 2 | Job 6:14–20 | A despairing man should have the kindness of his friend, even if he forsakes the fear of the Almighty. |
| 3 | Isaiah 30:1–3 | “Woe to the rebellious children,” declares the LORD, “to those who carry out a plan that is not Mine, who form an alliance, but against My will, heaping up sin upon sin. |
| 4 | Isaiah 36:6 | Look now, you are trusting in Egypt, that splintered reed of a staff that will pierce the hand of anyone who leans on it. Such is Pharaoh king of Egypt to all who trust in him. |
| 5 | Ezekiel 29:6–7 | Then all the people of Egypt will know that I am the LORD. For you were only a staff of reeds to the house of Israel. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — מִבְטָח, miv.Tachgenerated
The noun מִבְטָח (mivtach) refers to a place of trust or confidence. It is derived from a root meaning 'refuge' and denotes a state of assurance or security. In this verse, it emphasizes the fragility of trust when placed in someone untrustworthy.
The parsing as a masculine singular construct indicates its role in the sentence as the subject of confidence, showing that it is not merely an abstract idea but a tangible state of being that can be broken.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of מִבְטָח as 'confidence' or 'trust'.
Sentence Structuregenerated
The main clause centers around the finite verb 'is', which connects the subject 'confidence' with the two comparative phrases: 'like a broken tooth' and 'like a foot out of joint'. This structure emphasizes the comparison being made.
The Hebrew word order places the comparisons first, drawing attention to the vivid imagery before introducing the subject of the sentence, which reinforces the impact of the analogy.
Septuagint Backgroundgenerated
The Septuagint translates שֵׁן as ὀδοὺς, meaning 'tooth', which aligns closely with the Hebrew meaning. This shows a consistent understanding of the imagery of brokenness.
However, the Greek word for 'faithless man' is rendered as παρανόμου, which carries a connotation of being lawless or unlawful, potentially broadening the interpretation of the character's unreliability.
In plain words — the whole versegenerated
Proverbs 25:19 illustrates that trusting a person who is unfaithful is like relying on a broken tooth or a foot that is out of place. Both comparisons highlight how such trust can lead to pain and disappointment.
Frequently Asked Questionsgenerated
This verse teaches that placing confidence in someone who is unreliable can lead to disappointment and distress, similar to the pain caused by a broken tooth or a dislocated foot.
The imagery of physical pain from a broken tooth or dislocated foot vividly illustrates the emotional and practical consequences of misplaced trust.
We learn that it is important to choose trustworthy individuals to rely on, as relationships with unfaithful people can lead to significant trouble.
This verse connects with other proverbs that warn against false witnesses and emphasize the importance of integrity and reliability in relationships.
Reflection Questionsgenerated
- In what situations have I experienced the consequences of trusting someone untrustworthy?
- How can I ensure that I build relationships based on trust and reliability?
- What steps can I take to be a trustworthy person in my own relationships?
- How does this verse challenge me to think about my own faithfulness?
The early church on this verse — how the Fathers read it
The early Church Fathers, like Bede, reference this verse to illustrate the dangers of misplaced trust, drawing parallels with other scriptural teachings.
A rotten tooth and a stumbling foot, etc. And Jeremiah says: Cursed is the man that trusts in man, and makes flesh his arm (Jeremiah XIII).Early Church Fathers on Proverbs 25 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 25:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleConfidence in an unfaithful man in time of trouble,.... It is not good to put confidence in any man, not in princes, nor in the best of men; much less in an unfaithful, prevaricating, and treacherous
Read John Gill on Proverbs 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryConfidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.
Read Robert Jamieson on Proverbs 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is not only deceitful, but hurtful, as a broken tooth though it make show of helping, yet is not only unhelpful to a man for chewing his meat, but also troublesome and painful; and as a foot out of joint doth not help, but hinder and pain, him that attempts to walk upon it.
Read Matthew Poole on Proverbs 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 25:19 Confidence in an unfaithful man in time of trouble [is like] a broken tooth, and a foot out of joint.Ver. 19. Confidence in an unfaithful man, &c.] In a prevaricator, a covenant breaker, a perfidious person, such as Ahithophel was to David; Job’ s miserable comforters to him - he compares them to the brooks of Tema, Job 6:16-19, in a moisture they swelled, in a drought they failed; Egypt to Israel, "a staff or broken reed, whereon if a man lean, it will go into his hand and pierce it"; the Roman senate to Julius Caesar, whom they killed in the council chamber with twenty-three wounds, and this was done a pluribus amicis quam inimicis quorum non expleverat spes inexplebiles…
Read John Trapp on Proverbs 25 →Albert Barnes1798–1870Barnes' Notes on the BibleStress is to be laid on the uselessness of the “broken tooth” and the “foot out of joint,” or tottering, rather than on the pain connected with them.
Read Albert Barnes on Proverbs 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19. An unfaithful man — A treacherous one. “A treacherous man will not only fail you in distress, but will annoy you like a broken tooth or a sprained foot.” — Stuart. “An unsteady foot.” — Conant.
Read Daniel Denison Whedon on Proverbs 25 →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
Like a broken tooth or a foot out of joint is confidence in a faithless man in time of trouble.
Confidence in someone unfaithful in time of trouble is like a bad tooth or a lame foot.
Like a broken tooth or a foot out of joint is confidence in a faithless man in time of trouble.
Like a bad tooth or a foot out of joint, so is confidence in an unfaithful person at the time of trouble.
Tyndale line
Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.
Confidence in an unfaithful man in time of trouble Is like a broken tooth, and a foot out of joint.
Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.
Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.
Confidence in an vnfaythfull man in time of trouble, is like a broken tooth and a sliding foote.
Strictly literal
A broken tooth, and a tottering foot, is confidence in an unfaithful [man] in the day of trouble.
A bad tooth, and a tottering foot, [Is] the confidence of the treacherous in a day of adversity.
A bad tooth, and a tottering foot, || [Is] the confidence of the treacherous in a day of adversity.
Like a broken tooth and a foot out of joint, is confidence in a treacherous man in a time of distress.
An unfaithful man in whom you trust in a time of trouble is like a bad tooth or a foot that slips.
From the Latin
To trust to an unfaithful man in the time of trouble, is like a rotten tooth, and weary foot,
Simplified
Trusting in unreliable people in times of trouble is like eating with a broken tooth or walking on a bad foot.
Putting one's faith in a false man in time of trouble is like a broken tooth and a shaking foot.
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 largely agree in their wording, with six of the eight words matching. The Septuagint's phrasing, however, reflects its own grammatical structure and may suggest a slightly different emphasis.
שֵׁ֣ן רֹ֭עָה וְרֶ֣גֶל מוּעָ֑דֶת מִבְטָ֥ח בּ֝וֹגֵ֗ד בְּי֣וֹם צָרָֽה׃
6 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 Proverbs 25:19
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.
The Hebrew word שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
N-cs — Noun common · feminine singular absoluteHNcfsa
Tooth
One of the particulars regarding which retaliatory punishment was to be inflicted (Ex. 21:24; Lev. 24:20; Deut. 19:21). “Gnashing of teeth” =rage, despair (Matt. 8:12; Acts 7:54); “cleanness of teeth” =famine (Amos 4:6); “children’s teeth set on edge” =children suffering for the sins of their fathers (Ezek. 18:2).
רָעַע (ra`ah) means to break or shatter. The entries indicate it can refer to both transitive and intransitive forms, covering concepts like breakage and being broken. It is associated with the idea of destruction or fracture, as seen in contexts like the earth being broken asunder.
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7465 רָעַע break
7465 ro`ah ro-aw'
for 7455; breakage:--broken, utterly.
see HEBREW for 07455
רֹעָה (ro.ah) — to shatter.
(fem) broken
A grammatical form of ra.a (רָעַע "to shatter" H7489B)
V-Qal — Verb · Qal · participle (active) feminine singularHVqrfsa
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
רֶ֫גֶל (regel) means 'foot' and can refer to a foot or leg in various contexts, including anthropomorphic references to God and other beings. It also implies steps or paces. The word is derived from a root meaning related to walking, and it appears in multiple forms, such as feet and paces.
רֶ֫גֶל 247 n.f. foot
foot
three times (feet, paces)
base
H7272 רֶ֫גֶל foot . foot
. three times (feet, paces)
7272 regel reh'-gel
from 7270; a foot (as used in walking); by implication, a
step; by euphem. the pudenda:--X be able to endure, X
according as, X after, X coming, X follow,
((broken-))foot((-ed, -stool)), X great toe, X haunt, X
journey, leg, + piss, + possession, time.
see HEBREW for 07270
רֶ֫גֶל (re.gel) — foot.
1) foot
1a) foot, leg
1b) of God (anthropomorphic)
1c) of seraphim, cherubim, idols, animals, table
1d) according to the pace of (with prep)
1e) three times (feet, paces)
Aramaic equivalent: re.gal (רְגַל "foot" H7271)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
foot (reghel, qarcol (only twice in parallel passages: 2Sa 22:37 = Ps 18:36, where it probably means ankle); pous): The dusty roads of Palestine and other eastern lands make a much greater care of the feet necessary than we are accustomed to bestow upon them. The absence of socks or stockings, the use of sandals and low shoes rather than boots and, to an even greater degree, the frequent habit of walking barefoot make it necessary to wash the feet repeatedly every day. This is always done when entering the house, especially the better upper rooms which are usually carpeted. It is a common dictate of good manners to perform this duty to a visitor, either personally or through a servant; at least water for washing has to be presented (
The expressions in De 32:35, "their foot shall slide in due time," and in the traveler’s song, Ps 121:3, "he will not suffer thy foot to be moved," Ps 66:9 Jer 13:16, have reference to the dangerous character of the narrow roads or paths of the East, over rocks and beside precipices where a sliding foot was often fatal. See also Isa 8:14 Lu 2:34. Nakedness of feet was a sign of mourning. God says to Ezekiel, "Make no mourning for the dead, and put on thy shoes upon thy feet," Eze 24:17. It was likewise a mark of…
→ Washing the feet of the disciples by Jesus Joh 13:4-6
→ By disciples 1Ti 5:10
מָעַד (ma'ad) is a Hebrew verb meaning to slip or slide. It can describe the action of slipping or tottering in its basic form (Qal), and in the Hiphil form, it means to cause something to shake or totter. The entries collectively emphasize the physical instability implied by the word.
[מָעַד] vb. slip, slide, totter, shake (only Heb.);—
Qal slip
Pu. pass. not needed here
Hiph. cause to shake, i.e. make them totter
base
H4571 מָעַד, מוּעֶדֶת, עָמַד
4571 ma`ad maw-ad'
a primitive root; to waver:--make to shake, slide, slip.
מָעַד (ma.ad) — to slip.
1) to slip, slide, totter, shake
1a) (Qal) to slip
1b) (Hiphil) to cause or make to shake or totter
HVPsfsa — Verb · Pual · participle (passive) feminine singularHVPsfsa
מִבְטָח (mibtach) refers to confidence, encompassing both the act of confiding and the state of security or assurance. It is derived from a root meaning 'refuge' and can denote trust or hope. The entries consistently highlight its use in contexts related to security and assurance.
מִבְטָח n.[m.] confidence
the act of confiding
the object of confidence
the state of confidence, security.
base
H4009 מִבְטָח confidence . the act of confiding
. the object of confidence
. the state of confidence, security.
4009 mibtach mib-tawkh'
from 982; properly, a refuge, i.e. (objective) security, or
(subjective) assurance:--confidence, hope, sure, trust.
see HEBREW for 0982
מִבְטָח (miv.tach) — confidence.
1) trust, confidence, refuge
1a) act of confiding
1b) object of confidence
1c) state of confidence, security
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…
בָּגַד (bagad) is a Hebrew verb meaning to act treacherously or deceitfully. It is derived from a root that suggests covering or acting covertly, and it encompasses actions such as offending or being unfaithful. The term appears in various contexts in the Old Testament, highlighting themes of betrayal and unfaithfulness.
[בָּגַד] vb. act or deal treacherously
base
H898 בָּגַד act or deal treacherously
898 bagad baw-gad'
a primitive root; to cover (with a garment); figuratively, to
act covertly; by implication, to pillage:--deal deceitfully
(treacherously, unfaithfully), offend, transgress(-or),
(depart), treacherous (dealer, -ly, man), unfaithful(-ly,
man), X very.
בָּגַד (ba.gad) — to act treacherously.
1) to act treacherously, deceitfully, deal treacherously
1a) (Qal) to act or deal treacherously, faithlessly, deceitfully, offend
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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 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…
The Hebrew word צָרָה (*tsarah*) is built from the root meaning tightness or trouble. It covers a range of meanings including dearth, distress, and adversary, as well as specifically referring to a rival wife. The entries note its use in contexts of adversity and anguish, with a specific reference to 1 Samuel 1:6.
בַּצָּרָה n.f. dearth, destitution
base
צָרָה 72 n.f. id. [r.dz.ac] straits, distress
base
[צָרָה] n.f. vexer, rival-wife;—sf. 1 S 1:6.
ref
H6869a בַּצָּרָה dearth, destitution H6869b צָרָה id. [6862b] H6869c צָרָה vexer, rival-wife
6869 tsarah tsaw-raw'
feminine of 6862; tightness (i.e. figuratively, trouble);
transitively, a female rival:--adversary, adversity,
affliction, anguish, distress, tribulation, trouble.
see HEBREW for 06862
בַּצָּרָה (bats.tsa.rah) — dearth.
death, destitution
צָרָה (tsa.rah) — distress.
straits, distress, trouble
צָרָה (tsa.rah) — vexer.
vexer, rival wife
N-fs — Noun common · feminine singular absoluteHNcfsa
→ 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