Psalms 25:22 — Word Study
WLCפְּדֵ֣ה אֱ֭לֹהִים אֶת־ יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל צָֽרוֹתָיו׃
BSARedeempâdâh [to ransom, rescue from trouble] IsraelYisrâʼêl [the descendants of Jacob] O Godʼĕlôhîym [Elohim, the one supreme God] from allkôl [out of, away from, everything, every kind of] its distresstsârâh [his, belonging to Israel, troubles, vexations, dearrow]
| Greek | English | Parsing |
|---|---|---|
| פְּדֵ֣ה | redeem | Verb, Qal, imperative second person masculine singular |
| אֱ֭לֹהִים | O God | Noun common, masculine plural absolute |
| אֶת־ | the object marker | Particle |
| יִשְׂרָאֵ֑ל | Israel | Noun proper |
| מִ֝כֹּ֗ל | from all | Preposition, noun common masculine singular construct |
| צָֽרוֹתָיו׃ | troubles its | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Redeem Israel, O God, from all its distress. |
| KJV | Redeem Israel, O God, out of all his troubles. |
| ASV | Redeem Israel, O God, Out of all his troubles. |
| YLT | Redeem Israel, O God, from all his distresses! |
| WEB | God, redeem Israel out of all his troubles. |
| BBE | Give Israel salvation, O God, out of all his troubles. |
The translations agree on the essential plea for God to redeem Israel from its troubles.
The structure centers around a direct plea to God, with the object of redemption clearly identified, emphasizing the urgency of the request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
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 — Psalms 25:22
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 — A Prayer for Deliverancegenerated
Psalm 25:22 is a heartfelt plea for God to redeem Israel from its many troubles. This verse follows a series of requests for protection and deliverance, emphasizing the psalmist's reliance on God amidst adversity. The context reveals a deep sense of urgency and faith in God's ability to rescue His people from distress, as seen in the preceding verses that articulate the psalmist's struggles and hope.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 14:7 | Oh, that the salvation of Israel would come from Zion! When the LORD restores His captive people, let Jacob rejoice, let Israel be glad! |
| 2 | Psalm 51:18–19 | In Your good pleasure, cause Zion to prosper; build up the walls of Jerusalem. |
| 3 | Psalm 122:6 | Pray for the peace of Jerusalem: “May those who love you prosper. |
| 4 | Psalm 130:8 | And He will redeem Israel from all iniquity. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — פְּדֵ֣ה, pe.Dehgenerated
The verb פָּדָה (padah) means to redeem or ransom, indicating an action of paying a price to set someone free. This word is often used in the context of God delivering His people from bondage or trouble, highlighting His role as a rescuer.
In this verse, the imperative form addresses God directly, imploring Him to act on behalf of Israel. The use of this verb underscores the urgency of the psalmist's request for divine intervention in their distress.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, all rendering it as a call for God to redeem Israel from its troubles.
Sentence Structuregenerated
The verse is structured around a single imperative verb, פְּדֵ֣ה (redeem), which governs the entire request. Following this verb are noun phrases that clarify the object of the redemption: Israel, and the prepositional phrase that specifies the source of trouble.
The word order emphasizes the urgency of the plea, with the verb placed at the forefront, drawing immediate attention to the action the psalmist desires from God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb פְּדֵ֣ה is rendered as λύτρωσαι (lytrōsai), which also means to redeem or ransom. This choice reflects a consistent understanding of the need for deliverance from distress.
The translation choice aligns with the Hebrew meaning, emphasizing God's role in rescuing His people from their troubles.
In plain words — the whole versegenerated
Psalm 25:22 is a prayer asking God to redeem Israel from all its troubles. The psalmist expresses a deep need for God's help, reflecting the challenges faced by the people of Israel. This verse highlights the importance of seeking divine intervention in times of distress.
Frequently Asked Questionsgenerated
To redeem Israel means to rescue or deliver the nation from its troubles and distress, highlighting God's role as a savior.
The psalmist recognizes the many troubles faced by Israel and turns to God, trusting in His power to save and protect.
The distress could refer to various troubles, including oppression, conflict, or spiritual anguish, reflecting the broader struggles of the nation.
This verse connects to other psalms that express similar themes of seeking God's help and deliverance, such as Psalm 14:7 and Psalm 130:8.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's redemption and deliverance?
- How can I trust God to rescue me from my own troubles?
- What does it mean for me to rely on God in times of distress?
- How can I encourage others who are facing their own challenges to seek God's help?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss God's role in delivering His people from troubles, emphasizing the importance of prayer and reliance on divine intervention.
"Redeem Israel, O God, out of all his troubles" [Psalms 25:22].Early Church Fathers on Psalms 25 →
Prayer offered to God befits a king: it is appropriate for one appointed to rule to exercise complete care of his subjects.Early Church Fathers on Psalms 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 25:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleRedeem Israel, O God, out of all his troubles. David was not only concerned for himself, but for the whole nation of Israel, which was involved in trouble through this unnatural rebellion of his son,
Read John Gill on Psalms 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryRedeem Israel, O God, out of all his troubles. Redeem Israel, O God - concluding summary. David's cause was the cause of "Israel," and is the cause of the whole Church.
Read Robert Jamieson on Psalms 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf thou wilt not pity and help me, yet spare thy people. who suffer for my sake, and in my sufferings.
Read Matthew Poole on Psalms 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 25:22 Redeem Israel, O God, out of all his troubles.Ver. 22. Redeem Israel, &c.] In vita vel post mortem meam, Either while I live, or after my death (R. David). This is every good man’ s care and prayer. None is in case to pray for the Church, that hath not first made his own peace with God.
Read John Trapp on Psalms 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) This verse, beginning with Pe, was apparently a later addition. Not only is it an isolated line, interfering with the alphabetical arrangement, but it also differs from the rest of the psalm by employing Elohim in the place of Jehovah. (Comp. Psalms 34:22.)
Read Charles John Ellicott on Psalms 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Redeems Israel, O God] The people are prayed for in the preceding verses as if one person; now he includes the whole, lest his own personal necessities should narrow his heart, and cause him to forget his fellow sufferers. This verse stands out of the order of the Psalm; and does not appear to have formed a part of the alphabetical arrangement. It is a general prayer for the redemption of Israel from captivity; and may well be applied to those of the true Israel who are seeking for complete redemption from the power, the guilt, and the pollution of sin; and from all the troubles that spring from it. And let it be ever known, that God alone can redeem Israel. ANALYSIS OF THE…
Read AdamClarke on Psalms 25 →CambridgeThe Cambridge Bible for Schools and Colleges22. A concluding prayer for the nation. The alphabet has been completed, and this is a supplementary distich beginning with Pç, which has already been represented in Psalms 25:16. Psalms 34 has the same peculiarity. Lagarde has ingeniously conjectured that these verses contain a reference to the names of the authors, Pedael and Pedaiah. But this is very doubtful; and this verse at any rate is probably a liturgical addition to the original Psalm. The absolute use of God instead of Jehovah is contrary to the usage of the Psalm, and rare in the First Book of Psalms generally. See Introd. p. lv.
Read Cambridge on Psalms 25 →Albert Barnes1798–1870Barnes' Notes on the BibleRedeem Israel - Redeem or save thy people - the word “Israel” here being used, as elsewhere, to denote the people of God. Out of all his troubles - Save thy people from persecution, and from trial of all kinds.
Read Albert Barnes on Psalms 25 →The verse in English, compared — 16 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
Redeem Israel, O God, from all its distress.
God, redeem Israel out of all his troubles.
Redeem Israel, O God, from all its distress.
O God, rescue Israel from all their distress!
Tyndale line
Redeem Israel, O God, out of all his troubles.
Redeem Israel, O God, Out of all his troubles.
Redeem Israel, O God, out of all his troubles.
Redeem Israel, O God, out of all his troubles.
Deliuer Israel, O God, out of all his troubles.
Strictly literal
Redeem Israel, O God, out of all his troubles.
Redeem Israel, O God, from all his distresses!
Redeem Israel, O God, from all his distresses!
Redeem, O God, Israel out of all his distresses.
Rescue Israel, God, from all of his troubles!
Simplified
God, please deliver the people of Israel from all their troubles!
Give Israel salvation, O God, out of all his troubles.
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 פְּדֵ֣ה אֱ֭לֹהִים אֶת־ יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל צָֽרוֹתָיו׃, which aligns closely with the Septuagint, where five of the six words match. This shows a strong agreement between the two texts, indicating a consistent tradition in the understanding of this verse.
פְּדֵ֣ה אֱ֭לֹהִים אֶת־ יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל צָֽרוֹתָיו׃
5 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 Psalms 25:22
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.
פָּדָה (padah) is a Hebrew verb meaning to ransom or redeem. It encompasses actions like delivering or rescuing, with various forms indicating different nuances, such as being ransomed or allowing someone to be ransomed. The entries highlight its use in contexts of release and preservation, but do not specify any particular verses.
פָּדָה vb. ransom
Qal ransom
Niph. she hath not been at all ransomed (from bondage)
Hiph. he shall let her be ransomed.
base
H6299 פָּדָה ransom
6299 padah paw-daw'
a primitive root; to sever, i.e. ransom; gener. to release,
preserve:--X at all, deliver, X by any means, ransom, (that
are to be, let be) redeem(-ed), rescue, X surely.
פָּדָה (pa.dah) — to ransom.
1) to ransom, redeem, rescue, deliver
1a) (Qal) to ransom
1b) (Niphal) to be ransomed
1c) (Hiphil) to allow one to be ransomed
1d) (Hophal) redeemed
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
N-proper — Noun properHNpl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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-fp | Suff — Noun common feminine plural construct · suffixHNcfpc/Sp3ms