Psalms 107:10 — Word Study
WLCיֹ֭שְׁבֵי חֹ֣שֶׁךְ וְצַלְמָ֑וֶת אֲסִירֵ֖י עֳנִ֣י וּבַרְזֶֽל׃
BSASome satyâshab [in very dark places, in Babylonia/other countries] in darknesschôshek [misery, destruction, or wickedness] and in the shadow of deathtsalmâveth [a place of deep distress] prisonersʼâçîyr [captive, bound or restrained] in afflictionʻŏnîy [trouble, hardship, or misery] and chainsbarzel [made of iron]
| Greek | English | Parsing |
|---|---|---|
| יֹ֭שְׁבֵי | [those who] sat of | Verb, Qal, participle (active) masculine plural common |
| חֹ֣שֶׁךְ | darkness | Noun common, masculine singular absolute |
| וְצַלְמָ֑וֶת | and deep darkness | Conjunction, noun common masculine singular absolute |
| אֲסִירֵ֖י | prisoners of | Noun common, masculine plural construct |
| עֳנִ֣י | affliction | Noun common, masculine singular absolute |
| וּבַרְזֶֽל׃ | and iron | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Some sat in darkness and in the shadow of death, prisoners in affliction and chains, |
| KJV | Such as sit in darkness and in the shadow of death, being bound in affliction and iron; |
| ASV | Such as sat in darkness and in the shadow of death, Being bound in affliction and iron, |
| YLT | Inhabitants of dark places and death-shade, Prisoners of affliction and of iron, |
| WEB | Some sat in darkness and in the shadow of death, being bound in affliction and iron, |
| BBE | Those who were in the dark, in the black night, in chains of sorrow and iron; |
The translations agree on the essential meaning of the text, maintaining the imagery of darkness and imprisonment.
The sentence has a main clause with a descriptive noun phrase, highlighting the state of those affected.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָשַׁב
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 107:10
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 — The Plight of the Afflictedgenerated
Psalms 107:10 describes individuals who find themselves in dire circumstances, symbolized by darkness and the shadow of death. This verse is part of a larger narrative in the psalm that highlights God's deliverance from such afflictions, as seen in the surrounding verses. It emphasizes the consequences of rebellion against God and the resulting hardships faced by the people, illustrating a common theme in the psalms of seeking divine rescue from distress.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 3:5 | May darkness and gloom reclaim it, and a cloud settle over it; may the blackness of the day overwhelm it. |
| 2 | Isaiah 9:2 | The people walking in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned. |
| 3 | Matthew 4:16 | the people living in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.” |
| 4 | Matthew 22:13 | Then the king told the servants, ‘Tie him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ |
| 5 | Luke 1:79 | to shine on those who live in darkness and in the shadow of death, to guide our feet into the path of peace.” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֹ֭שְׁבֵי, Yo.she.veigenerated
The word יָשַׁב (yashab) is a participle that means to sit or dwell. It indicates a state of being settled or remaining in a place, often implying a sense of permanence or stability. Here, it describes those who are in a state of despair, sitting in darkness, which enhances the imagery of their suffering.
In this context, the participle form suggests that these individuals are not just momentarily in darkness; they are characterized by their prolonged situation of despair and confinement.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as in the KJV, ASV, YLT, WEB, and BBE, all of which agree on the essential meaning of the text.
Sentence Structuregenerated
The structure of this verse is straightforward, with a series of noun phrases describing the subjects and their conditions. The main clause is introduced by the participle יֹ֭שְׁבֵי, [those who] sat, followed by additional phrases that elaborate on their state of being.
The use of multiple noun phrases emphasizes the depth of their suffering — each phrase adds to the overall picture of despair and confinement.
Septuagint Backgroundgenerated
The Septuagint translates יֹ֭שְׁבֵי as καθημένους (kathēmenous), which means 'those who are sitting.' This choice aligns closely with the Hebrew meaning but may carry a slightly different nuance in Greek, focusing on the act of sitting rather than the broader implications of dwelling.
For חֹ֣שֶׁךְ, the LXX uses σκότει (skotei), indicating darkness, which maintains the original's connotation of obscurity and distress.
In plain words — the whole versegenerated
Psalms 107:10 describes people who are sitting in darkness and the shadow of death, feeling trapped and in misery. They are prisoners bound by their afflictions and chains of iron, illustrating their deep suffering and need for rescue.
Frequently Asked Questionsgenerated
To sit in darkness symbolizes a state of despair and hopelessness, often associated with suffering and the absence of light or hope.
The prisoners refer to those who are bound by their afflictions, indicating a state of captivity or oppression, either physically or spiritually.
The shadow of death represents extreme danger or calamity, often used in the Bible to describe a state of deep distress or the grave.
This verse sets the stage for the psalm's theme of God's ability to rescue those in distress, highlighting the contrast between their suffering and the hope of salvation.
Reflection Questionsgenerated
- In what areas of my life do I feel like I am sitting in darkness?
- How can I seek God's help when I feel like a prisoner to my circumstances?
- What does it mean for me to experience the shadow of death, and how can I find hope in those moments?
- How can I support others who are in similar situations of affliction and despair?
The early church on this verse — how the Fathers read it
Early interpretations of this verse, such as from Augustine of Hippo, highlight the themes of darkness and captivity, illustrating the human condition in need of divine intervention.
"Them that sit in darkness, and in the shadow of death, fast bound in beggary and iron" [Psalms 107:10].Early Church Fathers on Psalms 107 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 107:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSuch as sit in darkness, and in the shadow of death,.... This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise
Read John Gill on Psalms 107 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySuch as sit in darkness and in the shadow of death, being bound in affliction and iron; Such as sit in darkness, and in the shadow of death -- i:e., in a dark and terrible prison: an image of the
Read Robert Jamieson on Psalms 107 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn darkness and in the shadow of death; in a disconsolate and forlorn condition, in dark prisons or dungeons. In affliction and iron; with afflicting or grievous irons. Or, in the cords of affliction, as they are called, , and particularly in iron fetters.
Read Matthew Poole on Psalms 107 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 107:10 Such as sit in darkness and in the shadow of death, [being] bound in affliction and iron;Ver. 10. Such as sit in darkness, &c.] Here come in the second sort of God’ s redeemed or rescued ones, viz. captives and prisoners, whose dark and doleful condition is in this verse described. And in the shadow of death] In dark caves and horrid prisons, where there is Luctus ubique payor, et plurima morris imago. Such was Joseph’ s first prison, Jeremiah’ s miry dungeon, Lollards’ tower, the bishop of London’ s coalhouse, &c. Being bound in affliction and iron] Or, in poverty and iron, as Manasseh was. Many are the miseries that poor prisoners undergo. Good Savonarola had the experience…
Read John Trapp on Psalms 107 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. Such as sit in darkness] Here begins the SECOND similitude, which he uses to illustrate the state of the captives in Babylon, viz., that of a prisoner in a dreary dungeon. 1. They sit in or inhabit darkness. They have no light, no peace, no prosperity. 2. "In the shadow of death." The place where death reigns, over which he has projected his shadow; those against whom the sentence of death has been pronounced. 3. They are bound in this darkness, have no liberty to revisit the light, and cannot escape from their executioners. 4. They are afflicted, not only by want and privation in general, but they are tortured in the prison, עני oni, afflicted, humbled, distressed. 5. Their…
Read AdamClarke on Psalms 107 →CambridgeThe Cambridge Bible for Schools and Colleges10–16. A second example of Divine goodness, in the liberation of prisoners, or captives languishing in the dungeon of exile in punishment for their rebellion against God. The Targ. interprets the passage of Zedekiah and the nobles of Judah in captivity at Babylon.
Read Cambridge on Psalms 107 →Albert Barnes1798–1870Barnes' Notes on the BibleSuch as sit in darkness - The reference in these verses Psalms 107:10-14 is evidently to the children of Israel, when in Babylon; and the design is, to show the goodness of God to them in their
Read Albert Barnes on Psalms 107 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10. Such as—All of this class, whether suffering torture by literal imprisonment or by the ordinary afflictions of life, which limit and restrain their freedom.
Read Daniel Denison Whedon on Psalms 107 →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
Some sat in darkness and in the shadow of death, prisoners in affliction and chains,
Some sat in darkness and in the shadow of death, being bound in affliction and iron,
Some sat in darkness and in the shadow of death, prisoners in affliction and chains,
They sat in utter darkness, bound in painful iron chains,
Tyndale line
Such as sit in darkness and in the shadow of death, being bound in affliction and iron;
Such as sat in darkness and in the shadow of death, Being bound in affliction and iron,
Such as sat in darkness and in the shadow of death, being bound in affliction and iron;
Such as sit in darkness and in the shades of death, being bound in affliction and iron;
They that dwell in darkenesse and in the shadowe of death, being bounde in miserie and yron,
Strictly literal
Such as inhabit darkness and the shadow of death, bound in affliction and iron,
Inhabitants of dark places and death-shade, Prisoners of affliction and of iron,
Inhabitants of dark places and death-shade, || Prisoners of affliction and of iron,
Such as sit in darkness and in the shadow of death, bound in misery and [fetters of] iron;—
Some sat in darkness and in gloom, prisoners in affliction and chains.
From the Latin
Moab the pot of my hope. Over Edom I will stretch out my shoe: the aliens are become my friends.
Simplified
Some sat in complete darkness, prisoners of misery and bound with iron chains,
Those who were in the dark, in the black night, in chains of sorrow and iron;
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, "יֹ֭שְׁבֵי חֹ֣שֶׁךְ וְצַלְמָ֑וֶת אֲסִירֵ֖י עֳנִ֣י וּבַרְזֶֽל׃" which translates to "Some sat in darkness and in the shadow of death, prisoners in affliction and chains." The Septuagint aligns closely with the Masoretic Text, matching all six words, although its word order and articles differ. The Dead Sea Scrolls (4Q88) have a partially restored text that includes "ישבי חושך [וצלמות] אסירי [עני] [וברזל]," which reflects similar themes but has some words that are not fully preserved. Overall, the Septuagint agrees with the Masoretic Text, while the Dead Sea Scrolls show some textual variation due to restoration efforts.
יֹ֭שְׁבֵי חֹ֣שֶׁךְ וְצַלְמָ֑וֶת אֲסִירֵ֖י עֳנִ֣י וּבַרְזֶֽל׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ישבי חושך [וצלמות] אסירי [עני] [וברזל]
nothing on the leather here — 3 partly restored, 3 supplied entire by an editor.
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 107:10
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.
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
N-ms — Noun common · masculine singular absoluteHNcmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
צַלְמָ֫וֶת (tsalmaveth) means 'death-shadow' or 'deep shadow,' often used to describe the grave or a state of calamity. It combines elements of 'shade' and 'death,' indicating deep darkness or distress. The term appears in poetic contexts, emphasizing extreme danger or the realm of the dead.
צַלְמָ֫וֶת n.[m.] death-shadow, deep shadow, poet.
base
H6757 צַלְמָ֫וֶת death-shadow, deep shadow, poet.
6757 tsalmaveth tsal-maw'-veth
from 6738 and 4194; shade of death, i.e. the grave
(figuratively, calamity):--shadow of death.
see HEBREW for 06738
see HEBREW for 04194
צַלְמָ֫וֶת (tsal.ma.vet) — shadow.
1) death-shadow, deep shadow, deep darkness, shadow of death
1a) death-shadow
1b) death-shadow, deep shadow, darkness
1c) death-shadow (of distress, extreme danger) (fig)
1d) death-shadow (of place of the dead) (fig)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
אָסִיר (asiyr) refers to a bondman or prisoner, indicating someone who is bound or held captive. The word is derived from a root meaning 'to bind.' It is consistently used in the context of captivity, as noted in the entries.
אָסִיר n.m. bondman, prisoner
base
H615 אָסִיר bondman, prisoner
615 'aciyr aw-sere'
from 631; bound, i.e. a captive:--(those which are) bound,
prisoner.
see HEBREW for 0631
אָסִיר (a.sir) — prisoner.
prisoner, captive, bondman
N-mp — Noun common · masculine plural constructHNcmpc
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…
עֳנִי (oniy) refers to affliction, poverty, and misery. It is derived from the root word עָנָה (H6031), which relates to depression or trouble. The entries consistently emphasize its meanings related to suffering and hardship.
עֳנִי n.m. affliction, poverty
base
H6040 עֳנִי affliction, poverty
6040 `oniy on-ee'
from 6031; depression, i.e. misery: --afflicted(-ion),
trouble.
see HEBREW for 06031
עֳנִי (o.ni) — affliction.
1) affliction, poverty, misery
1a) affliction
1b) poverty
N-ms — Noun common · masculine singular absoluteHNcmsa
a-flik'-shun: Represents no fewer than 11 Hebrew words in the Old Testament, and 3 Greek words in the New Testament, of which the most common are (oni), (thlipsis). It is used
(1) actively = that which causes or tends to cause bodily pain or mental distress, as "the bread of affliction" (De 16:3; 2Ch 18:26); often in plural, as "Many are the afflictions of the righteous" (Ps 34:19);
(2) passively = the state of being in pain or trouble, as "to visit the fatherless and widows in their affliction" (Jas 1:27).
The following are the chief forms of affliction referred to:
בַּרְזֶל (barzel) means 'iron' and can refer to iron ore or iron implements like tools and utensils. It also carries figurative meanings related to harshness, strength, or oppression. The word may be derived from a root associated with cutting. There is an Aramaic equivalent, פַּרְזֶל (parzel), also meaning 'iron'.
בַּרְזֶל n.m. iron
iron, lit.
tool of iron
iron in fig. of unwatered earth
base
H1270 בַּרְזֶל iron
1270 barzel bar-zel'
perhaps from the root of 1269; iron (as cutting); by
extension, an iron implement:--(ax) head, iron.
see HEBREW for 01269
בַּרְזֶל (bar.zel) — iron.
1) iron
1a) iron
1a1) iron ore
1a2) as material of furniture, utensils, implements
2) tool of iron
3) harshness, strength, oppression (fig.)
Aramaic equivalent: par.zel (פַּרְזֶל "iron" H6523)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…