Job 7:11 — Word Study
WLCגַּם־ אֲנִי֮ לֹ֤א אֶחֱשָׂ֫ךְ פִּ֥י אֲֽ֭דַבְּרָה בְּצַ֣ר רוּחִ֑י אָ֝שִׂ֗יחָה בְּמַ֣ר נַפְשִֽׁי׃
BSAThereforegam Iʼănîy [also, even] will notlôʼ restrainchâsak▸ [withhold, spare] my mouthpeh [lip, speech] I will speakdâbar▸ [communicate, express] in the anguishtsar [trouble, distress] of my spiritrûwach [breath, soul] I will complainsîyach▸ [muse, lament] in the bitternessmar [pain, sorrow] of my soulnephesh [living being, essence]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| אֲנִי֮ | I | Pronoun |
| לֹ֤א | not | Particle |
| אֶחֱשָׂ֫ךְ | I will restrain | Verb, Qal, imperfect first person common singular |
| פִּ֥י | mouth my | Noun common masculine singular construct, suffix |
| אֲֽ֭דַבְּרָה | I will speak | Verb, Piel, infinitive construct first person common singular |
| בְּצַ֣ר | in [the] distress of | Preposition |
| רוּחִ֑י | spirit my | Noun common both singular construct, suffix |
| אָ֝שִׂ֗יחָה | I will complain | Verb, Qal, infinitive construct first person common singular |
| בְּמַ֣ר | in [the] bitterness of | Preposition |
| נַפְשִֽׁי׃ | soul my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. |
| KJV | Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. |
| ASV | Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. |
| YLT | Also I — I withhold not my mouth — I speak in the distress of my spirit, I talk in the bitterness of my soul. |
| WEB | “Therefore I will not keep silent. I will speak in the anguish of my spirit. I will complain in the bitterness of my soul. |
| BBE | So I will not keep my mouth shut; I will let the words come from it in the pain of my spirit, my soul will make a bitter outcry. |
Where they part company is אֶחֱשָׂ֫ךְ — see How Translations Differ.
The main clause is followed by two infinitive phrases that detail Job's commitment to express his feelings.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָשַׂךְ
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 7:11
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 Expression of Anguishgenerated
Job 7:11 captures Job's emotional state as he refuses to hold back his feelings. He expresses his anguish and bitterness, indicating a deep struggle within his spirit and soul. This verse is part of a larger discourse where Job grapples with his suffering and questions his existence, as seen in the surrounding verses, particularly Job 7:10 and Job 7:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:26 | Do you intend to correct my words, and treat as wind my cry of despair? |
| 2 | Job 10:1 | “I loathe my own life; I will express my complaint and speak in the bitterness of my soul. |
| 3 | Job 13:13 | Be silent, and I will speak. Then let come to me what may. |
| 4 | Job 16:6 | Even if I speak, my pain is not relieved, and if I hold back, how will it go away? |
| 5 | Job 21:3 | Bear with me while I speak; then, after I have spoken, you may go on mocking. |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — אֶחֱשָׂ֫ךְ, 'e.che.Sakhgenerated
The verb חָשַׂךְ (chasak) means 'to restrain' or 'to withhold.' It is used here in the imperfect tense, indicating Job's determination in the future not to hold back his speech. This choice reflects his emotional state, where he feels compelled to express his suffering openly.
Job's use of this verb emphasizes his refusal to remain silent in the face of his anguish. He feels a need to articulate his pain, suggesting that speaking out is a necessary part of his emotional processing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The structure of the verse revolves around a series of finite verbs: אֶחֱשָׂ֫ךְ (I will restrain), אֲֽ֭דַבְּרָה (I will speak), and אָ֝שִׂ֗יחָה (I will complain). Each verb is linked to a specific emotional expression, creating a rhythm of declaration and lament.
The order of the Hebrew words emphasizes Job's refusal to remain silent. The verbs are placed prominently, highlighting his active decision to express his feelings rather than suppress them.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verbs are translated with φείσομαι (to spare), λαλήσω (I will speak), and ἀνοίχω (I will complain). This choice of words aligns closely with the Hebrew meanings but introduces a slight nuance, particularly in the use of 'spare' which can imply a softer emotional response.
The Greek translation captures the essence of Job's struggle, but the choice of words may reflect a different cultural understanding of emotional expression.
In plain words — the whole versegenerated
Job 7:11 shows Job's determination to speak out about his pain. He refuses to hold back his words, expressing his anguish and bitterness. This verse highlights Job's emotional struggle as he confronts his suffering openly.
Frequently Asked Questionsgenerated
Job is expressing his commitment to openly share his feelings of anguish and bitterness, refusing to hide his pain.
Job's complaints stem from his deep suffering and confusion about his circumstances, prompting him to voice his distress.
Job's willingness to speak about his pain indicates a struggle between his faith and his suffering, showcasing his honest confrontation with God.
Job's example teaches the importance of expressing our emotions and struggles, rather than suppressing them, as a part of the healing process.
Reflection Questionsgenerated
- In what ways do I express my own feelings of pain or distress?
- How can I learn from Job's example of honesty in expressing my struggles?
- What role does speaking about our emotions play in our healing process?
- How can I support others who are going through similar emotional turmoil?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Ishodad of Merv refer to this verse to discuss the nature of confession and the limits imposed by God.
Therefore also I will not refrain my mouth. For that man 'refrains his mouth,' that is ashamed to confess the evil he has done.Early Church Fathers on Job 7 →
“Am I the sea, or the dragon?” That is, you have imposed a limit that the sea must not trespass, so that it might not submerge the earth. You did the same with the dragon, that it might not go out and destroy all that it met.Early Church Fathers on Job 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 7:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore I will not refrain my mouth,.... From speaking and complaining; seeing, besides the common lot of mankind, which is a state of warfare, sorrow, and trouble, and is as much as a man can well
Read John Gill on Job 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Read Robert Jamieson on Job 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSince my life is by the common condition of mankind so vain and short, and, when once lost, without all hopes of recovery, and withal extremely miserable, I will plead with God for pity and relief before I die; knowing that I must now speak, or else for ever after hold my peace, as to requests of this nature. I will not smother my bitter anguish within my own breast, which will make it intolerable, but I will give it vent, and ease myself by pouring forth complaints, and expostulating with my God, who, as I hope, will hear and help me one way or other.
Read Matthew Poole on Job 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 7:11 Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.Ver. 11. Therefore I will not refrain my mouth] Heb. I will not prohibit my mouth, sc. from speaking, I will bite in my grief no longer; but since death, the certain end of all outward troubles, is not far from me; I will, by my further complaints, press the Lord to hasten it, and not suppress my sorrows, but give them a vent. I will speak in the anguish of my spirit] Heb. In the straitness or distress of my spirit, which is almost suffocated with grief. I will complain in the bitterness of my soul] His greatest troubles were inward; and if by godly sorrow…
Read John Trapp on Job 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Therefore I will not refrain] All is hopeless; I will therefore indulge myself in complaining.
Read AdamClarke on Job 7 →
CambridgeThe Cambridge Bible for Schools and Colleges11. Job heaps image upon image to set before himself and the eye of God the brevity of life, the weaver’s shuttle (Job 7:6), the wind (Job 7:7), the morning cloud (Job 7:9, Hosea 6:4), ending with a pathetic reference to his home which shall see him no more (Job 7:10). These regrets altogether overmaster him and, combining with his sense of the wrong which he suffers and his impatience of the iron restraints of human existence, hurry him forward, and he resolves to open the floodgates to the full stream of his complaint (Job 7:11): Therefore I will not refrain my mouth, i. e. therefore I also, I on my side, will not refrain.
Read Cambridge on Job 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore I will not refrain my mouth - The idea in this verse is, “such is my distress at the prospect of dying, that I cannot but express it.
Read Albert Barnes on Job 7 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Therefore I — âí àðé: also I. Compare Psalms 52:5, “also God.” I will have my turn now. The abrupt expression quivers with a sense of wrong — a feeling that God’s treatment of the speaker is founded in unreason.
Read Daniel Denison Whedon on Job 7 →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
Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
“Therefore I will not keep silent. I will speak in the anguish of my spirit. I will complain in the bitterness of my soul.
Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
“Therefore, I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Tyndale line
Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Therefore I will not spare my mouth, but will speake in the trouble of my spirite, and muse in the bitternesse of my minde.
Strictly literal
Therefore I will not restrain my mouth: I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
Also I — I withhold not my mouth — I speak in the distress of my spirit, I talk in the bitterness of my soul.
Also I do not withhold my mouth—I speak in the distress of my spirit, I talk in the bitterness of my soul.
Therefore will I also not restrain my mouth: I will speak in the anguish of my spirit: I will complain in the bitterness of my soul.
Therefore I will not restrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.
From the Latin
Wherefore I will not spare my month, I will speak in the affliction of my spirit: I will talk with the bitterness of my soul.
Simplified
So, no, I won't hold my tongue—I will speak in the agony of my spirit; I will complain in the bitterness of my soul.
So I will not keep my mouth shut; I will let the words come from it in the pain of my spirit, my soul will make a bitter outcry.
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 show agreement in the core meaning of Job's declaration. While the Septuagint's wording differs slightly, the essential message of Job's emotional turmoil and refusal to restrain his speech is preserved.
גַּם־ אֲנִי֮ לֹ֤א אֶחֱשָׂ֫ךְ פִּ֥י אֲֽ֭דַבְּרָה בְּצַ֣ר רוּחִ֑י אָ֝שִׂ֗יחָה בְּמַ֣ר נַפְשִֽׁי׃
8 of the 11 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 7:11
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
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
חָשַׂךְ (chasak) is a Hebrew verb meaning to withhold or refrain. It encompasses actions like restraining, keeping back, and sparing, with nuances of preserving and holding in check. The word appears in various forms, including Qal and Niphal, indicating both active and passive meanings. There are no significant disagreements among the lexicons regarding its definitions.
חָשַׂךְ vb. withhold, refrain
Qal
withhold, keep back, keep for oneself
keep one from evil, calamity
hold in check
refrain
spare
reserve for
(abs.) restrain, check (pain) i.e. assuage
Niph. at the day of calamity the wicked is spared
base
H2820 חָשַׂךְ withhold, refrain
2820 chasak khaw-sak'
a primitive root; to restrain or (reflex.) refrain; by
implication, to refuse, spare, preserve; also (by interch.
with 2821) to observe:--assuage, X darken, forbear, hinder,
hold back, keep (back), punish, refrain, reserve, spare,
withhold.
see HEBREW for 02821
חָשַׂךְ (cha.sakh) — to withhold.
1) to withhold, restrain, hold back, keep in check, refrain
1a) (Qal)
1a1) to withhold, keep back, keep for oneself, keep from, hold in check, refrain, spare, reserve
1a2) to restrain, check
1b) (Niphal) to assuage, be spared
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-1cs — Verb · Piel · infinitive construct first person common singularHVpc1cs
The Hebrew word צַר (tsar) is built from the root meaning 'narrow' or 'tight.' It encompasses a range of meanings including 'distress,' 'adversary,' and 'hard pebble' or 'flint.' The term can refer to physical tightness or metaphorical trouble, as well as an enemy or foe. It appears in contexts of anguish and tribulation, with a specific verse reference in Isaiah 5:28.
צַר adj. narrow, tight
base
צַר n.[m.] straits, distress
base
צַר 68 n.m. adversary, foe
base
צַר n.[m.] hard pebble, flint;—Is 5:28
ref
H6862a צַר narrow, tight H6862b צַר straits, distress H6862c צַר adversary, foe H6862d צַר hard pebble, flint
6862 tsar tsar
or tsar {tsawr}; from 6887; narrow; (as a noun) a tight place
(usually figuratively, i.e. trouble); also a pebble (as in
6864); (transitive) an opponent (as crowding):--adversary,
afflicted(-tion), anguish, close, distress, enemy, flint, foe,
narrow, small, sorrow, strait, tribulation, trouble.
see HEBREW for 06887
see HEBREW for 06864
צַר (tsar) — narrow.
narrow, tight
צַר (tsar) — distress.
straits, distress
צַר (tsar) — enemy.
adversary, foe, enemy, oppressor
צַר (tsar) — hard.
hard pebble, flint
Prep | Adj — PrepositionHR/Aamsc
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…
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp1fs
שִׂיחַ (siyach) is a Hebrew verb meaning to muse or complain, encompassing a range of actions such as talking, singing, and meditating. It can imply conversing with oneself or aloud, and includes nuances of pondering and declaring thoughts. The entries consistently highlight its use in contexts of communication and reflection.
שִׂיחַ vb. denom. muse, complain, poet. talk (of)
Qal
complain
muse
talk (about), sing (of)
talk (with)
Pôl‛el meditate, consider
base
H7878 שִׂיחַ vb. denom. muse, complain, poet. talk of
7878 siyach see'-akh
a primitive root; to ponder, i.e. (by implication) converse
(with oneself, and hence, aloud) or (transitively) utter:--
commune, complain, declare, meditate, muse, pray, speak, talk
(with).
שִׂיחַ (si.ach) — to muse.
1) to put forth, mediate, muse, commune, speak, complain, ponder, sing
1a) (Qal)
1a1) to complain
1a2) to muse, meditate upon, study, ponder
1a3) to talk, sing, speak
1b) (Polel) to meditate, consider, put forth thoughts
V-Qal-Imperf-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
מַר (mar) means 'bitter' or 'bitterness' in Hebrew. It can describe the taste of food or water, as well as figurative uses related to pain or discontent. The word can function as both an adjective and a noun, and it can also be used adverbially to mean 'bitterly.'
מַר adj. and subst. bitter, bitterness
base
H4751 מַר bitter, bitterness
4751 mar mar
or (feminine) marah {maw-raw'}; from 4843; bitter (literally
or figuratively); also (as noun) bitterness, or (adverbially)
bitterly:--+ angry, bitter(-ly, -ness), chafed, discontented,
X great, heavy.
see HEBREW for 04843
מַר (mar) — bitter.
adj
1) bitter, bitterness
1a) of water or food
1b) of harlot's end, end of wickedness, cry (fig.)
1c) of pain (subst)
adv
2) bitterly
Prep | Adj — PrepositionHR/Aamsc
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 נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
