Psalms 109:11 — Word Study
WLCיְנַקֵּ֣שׁ נ֭וֹשֶׁה לְכָל־ אֲשֶׁר־ ל֑וֹ וְיָבֹ֖זּוּ זָרִ֣ים יְגִיעֽוֹ׃
BSAMay the creditornâshâh [extortioner, one who lends at excessive interest] seizenâqash▸ allkôl [everything, every possession] and strangerszûwr [foreigners, those outside his community] plunderbâzaz▸ [violently take, seize by force] the fruits of his laboryᵉgîyaʻ [results, products, toil, hard work, effort]
| Greek | English | Parsing |
|---|---|---|
| יְנַקֵּ֣שׁ | may he strike | Verb, Piel, imperfect third person masculine singular |
| נ֭וֹשֶׁה | a creditor | Verb, Qal, participle (active) masculine singular |
| לְכָל־ | to all | Preposition, noun common masculine singular absolute |
| אֲשֶׁר־ | that | Particle |
| ל֑וֹ | [belongs] to him | Preposition, suffix |
| וְיָבֹ֖זּוּ | and may they plunder | Conjunction, verb qal third person masculine plural |
| זָרִ֣ים | strangers | Adj |
| יְגִיעֽוֹ׃ | property his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May the creditor seize all he owns, and strangers plunder the fruits of his labor. |
| KJV | Let the extortioner catch all that he hath; and let the strangers spoil his labour. |
| ASV | Let the extortioner catch all that he hath; And let strangers make spoil of his labor. |
| YLT | An exactor layeth a snare for all that he hath, And strangers spoil his labour. |
| WEB | Let the creditor seize all that he has. Let strangers plunder the fruit of his labor. |
| BBE | Let his creditor take all his goods; and let others have the profit of his work. |
There is agreement among the translations on the key actions of seizing and plundering — see How Translations Differ.
The verse contains two main clauses, each with a clear subject and object, creating a balanced structure that emphasizes the severity of the curses.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנשׁא
verbנָקַשׁ
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 109:11
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 — Curses Against the Enemygenerated
Psalms 109:11 is part of a series of curses directed at an enemy, illustrating the psalmist's desire for justice and retribution. This verse specifically addresses the consequences of the enemy's actions, calling for their possessions to be taken and their labor to be exploited by outsiders. The context reveals a deep sense of betrayal and a plea for divine justice against those who have wronged the psalmist.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 5:5 | The hungry consume his harvest, taking it even from the thorns, and the thirsty pant after his wealth. |
| 2 | Job 18:9–19 | A trap seizes his heel; a snare grips him. |
| 3 | Job 20:18 | He must return the fruit of his labor without consuming it; he cannot enjoy the profits of his trading. |
| 4 | Deuteronomy 28:29–33 | and at noon you will grope about like a blind man in the darkness. You will not prosper in your ways. Day after day you will be oppressed and plundered, with no one to save you. |
| 5 | Judges 6:3–6 | Whenever the Israelites would plant their crops, the Midianites, Amalekites, and other people of the east would come up and invade them, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — יְנַקֵּ֣שׁ, ye.na.Keshgenerated
The verb נָקַשׁ (naqash) means to snare or entrap, often used in contexts of laying traps. In this verse, it conveys the idea of a creditor striking at the heart of the man's possessions, seeking to take everything he owns. The Piel form indicates an active and intentional action, emphasizing the aggressiveness of the creditor's role.
This verb also carries a broader connotation of striking or knocking down, suggesting a forceful action against the individual. The use of the term in this context highlights the severity of the curse invoked by the psalmist.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses seize for יְנַקֵּ֣שׁ and plunder for יָבֹ֖זּוּ, while the KJV and ASV also employ similar terms, maintaining the sense of violent action.
Sentence Structuregenerated
The main verb governing the verse is יְנַקֵּ֣שׁ, may he strike, which is followed by a noun phrase indicating the subject, נ֭וֹשֶׁה, the creditor. The structure is straightforward, with the verb leading and the subject clearly defined, establishing a direct call for action.
The second part of the verse introduces a new verb יָבֹ֖זּוּ, may they plunder, with זָרִ֣ים, strangers, as the subject. This parallel structure reinforces the severity of the curses being invoked.
Septuagint Backgroundgenerated
The Septuagint translates יְנַקֵּ֣שׁ as ἐχερευνησάτω, which suggests an active search or inquiry, potentially broadening the meaning from a simple seizure to a more deliberate action of seeking out the creditor's possessions.
For יָבֹ֖זּוּ, the translation διαρπασάτωσαν emphasizes the violent nature of the plundering, aligning with the Hebrew intent but adding a layer of aggression in the Greek rendering.
In plain words — the whole versegenerated
Psalms 109:11 expresses a curse where the psalmist calls for a creditor to seize everything the man owns and for strangers to take away the results of his hard work. This reflects the psalmist's desire for justice against an enemy who has wronged him.
Frequently Asked Questionsgenerated
It means that the creditor is called to take everything from the person, indicating a total loss of possessions.
Strangers represent those outside the community who would take advantage of the man's misfortune, highlighting the depth of his loss.
The fruits of his labor refer to the results of his hard work, emphasizing the injustice of having his efforts taken away.
This verse illustrates the psalmist's call for divine justice against those who exploit and harm others, a recurring theme in the Psalms.
Reflection Questionsgenerated
- How do I respond when I see injustice in my community, similar to the psalmist's cry for justice?
- What does this verse teach about the consequences of wrongdoing and exploitation?
- In what ways can I ensure that I am not taking advantage of others in my dealings?
- How can I support those who are suffering from injustice, as described in this psalm?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, discussing the implications of the curse regarding the enemy's descendants and the lack of compassion for their children.
"Let there be no man to help him" [Psalms 109:11]: that is, to guard his posterity; wherefore follows, "nor to have compassion on his fatherless children"Early Church Fathers on Psalms 109 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 109:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the extortioner catch all that he hath,.... Or, "lay a snare for all" (c); as the Romans did, by bringing in their army, invading the land of Judea, and besieging the city of Jerusalem; who are
Read John Gill on Psalms 109 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the extortioner catch all that he hath; and let the strangers spoil his labour. -God's visitation on the wicked man's property (Psalms 109:11-12); on his name and memorial (Psalms 109:13-15).
Read Robert Jamieson on Psalms 109 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleExtortioner; or, usurer, or creditor. Catch, Heb. insnare, which is an emphatical expression, i.e. take away not only by oppression and violence, but also by cheats and cunning artifices, whereby such persons entangle, and so ruin their debtors. The strangers; who have no right to his goods, and will use no pity nor measure in spoiling him. His labour; all the fruits of his labours.
Read Matthew Poole on Psalms 109 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 109:11 Let the extortioner catch all that he hath; and let the strangers spoil his labour.Ver. 11. Let the extortioner catch all that he hath] As it were in nets and snares, that is, in bonds, debts, mortgages; so Chrysostom expoundeth Psalms 10:9. Et ipsum et omnes eius facultates inexplicabilibus suis laqueis immites foeneratores irretiant, Let the merciless usurer make a prey of him and his estate. And let the stranger, &c.] Who hath no right to it, and will show as little mercy. The Chaldee here hath it, Colligat fiscus omnia quae ipsius sunt. And Quae non capit Christus, rapit fiscus, saith Bernard.
Read John Trapp on Psalms 109 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Let the extortioner.—Better, let the usurer lay traps to catch all that he hath. So Timon: “Let prisons swallow them, Debts wither them to nothing.”
Read Charles John Ellicott on Psalms 109 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Let the strangers spoil his labour.] Many of these execrations were literally fulfilled in the case of the miserable Jews, after the death of our Lord. They were not only expelled from their own country, after the destruction of Jerusalem, but they were prohibited from returning; and so taxed by the Roman government, that they were reduced to the lowest degree of poverty. Domitian expelled them from Rome; and they were obliged to take up their habitation without the gate Capena, in a wood contiguous to the city, for which they were obliged to pay a rent, and where the whole of their property was only a basket and a little hay. See JUVENAL, Sat. ver. 11: - Substitit ad veteres…
Read AdamClarke on Psalms 109 →CambridgeThe Cambridge Bible for Schools and Colleges11. Let a creditor ensnare all that he hath, And let foreigners plunder his labour. Ensnare is a graphic word for the wily schemes by which an unscrupulous creditor or usurious money-lender would contrive to get possession of all a man’s property. For examples of the destitution to which Israelites were sometimes brought by creditors see 2 Kings 4:1 ff.; Nehemiah 5:1-7.
Read Cambridge on Psalms 109 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the extortioner catch all that he hath - literally, “Let the extortioner cast a snare over all that he hath;” that is, let him seize all his property.
Read Albert Barnes on Psalms 109 →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
May the creditor seize all he owns, and strangers plunder the fruits of his labor.
Let the creditor seize all that he has. Let strangers plunder the fruit of his labor.
May the creditor seize all he owns, and strangers plunder the fruits of his labor.
May the creditor seize all he owns! May strangers loot his property!
Tyndale line
Let the extortioner catch all that he hath; and let the strangers spoil his labour.
Let the extortioner catch all that he hath; And let strangers make spoil of his labor.
Let the extortioner catch all that he hath; and let strangers make spoil of his labour.
Let the extortioner catch all that he hath; and let strangers spoil his labor.
Let the extortioner catch al that he hath, and let the strangers spoile his labour.
Strictly literal
Let the usurer cast the net over all that he hath, and let strangers despoil his labour;
An exactor layeth a snare for all that he hath, And strangers spoil his labour.
An exactor lays a snare for all that he has, || And strangers spoil his labor.
Let the creditor lay snares after all that he hath, and let strangers plunder his labor.
May the creditor take all he owns; may strangers plunder what he earns.
Simplified
May creditors seize all that he owns; may strangers take all that he worked for.
Let his creditor take all his goods; and let others have the profit of his work.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all eight words matched. This consistency indicates a shared understanding of the curse's intent across these textual traditions.
יְנַקֵּ֣שׁ נ֭וֹשֶׁה לְכָל־ אֲשֶׁר־ ל֑וֹ וְיָבֹ֖זּוּ זָרִ֣ים יְגִיעֽוֹ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 109:11
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.
נָקַשׁ (naqash) is a Hebrew verb meaning to knock or strike, specifically in the context of hitting or bringing down, often figuratively. It also carries the sense of ensnaring or laying a trap. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hithpael, which describe different nuances of striking and ensnaring.
[נָקַשׁ] vb. knock, strike, only in specif. sense of hit, strike or bring down (a bird), and only fig.
Qal he striketh down the wicked
Niph. lest thou be thrust (impelled) after them
Pi. let the creditor strike at, take aim at
Hithp. why art thou striking at my life?
base
H5367 [נָקַשׁ] knock, strike, only in specif. sense of hit, strike or bring down (a bird), and only fig. .he striketh down the wicked
. lest thou be thrust (impelled) after them
. let the creditor strike at, take aim at
. why art thou striking at my life?
5367 naqash naw-kash'
a primitive root; to entrap (with a noose), literally or
figuratively:--catch (lay a) snare.
נָקַשׁ (na.qash) — to snare.
1) to knock, strike, bring down
1a) (Qal) to strike down
1b) (Niphal) to be thrust after, be impelled
1c) (Piel) to strike at, take aim at
1d) (Hithpael) to be struck
2) (CLBL) to ensnare
2a) (Qal) to ensnare
2b) (Niphal) to be ensnared
2c) (Piel) to lay snares
2d) (Hithpael) to lay snares
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
The Hebrew word נָשָׁה (*nashah*) primarily means to lend or become a creditor. It is a primitive root associated with lending and borrowing, often with implications of interest or security. The entries highlight its use in both the Qal and Hiphil forms, indicating lending actions and the role of a creditor.
נָשָׁה vb. lend, become a creditor
Qal lend
Hiph. who lendeth to his neighbor
base
H5383 נָשָׁה lend, become a creditor
5383 nashah naw-shaw'
a primitive root (rather identical with 5382, in the sense of
5378); to lend or (by reciprocity) borrow on security or
interest:--creditor, exact, extortioner, lend, usurer, lend
on (taker on) usury.
see HEBREW for 05382
see HEBREW for 05378
נָשָׁה (na.shah) — to lend.
1) to lend, be a creditor
1a) (Qal)
1a1) to lend
1a2) creditor (participle) (subst)
1b) (Hiphil) to lend
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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 absoluteHR/Ncmsa
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 אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
בָּזַז (bazaz) is a primitive root meaning to plunder or spoil. It covers actions like robbing, seizing, and being taken as spoil, with forms in Qal (to spoil), Niphal (to be plundered), and Pual (to be taken as spoil). The entries consistently emphasize its focus on acts of taking or seizing by force.
בָּזַז vb. spoil, plunder
Qal spoil
Niph. be spoiled, plundered
Pu. be taken as spoil
base
H962 בָּזַז spoil, plunder
962 bazaz baw-zaz'
a primitive root; to plunder:--catch, gather, (take) for a
prey, rob(-ber), spoil, take (away, spoil), X utterly.
בָּזַז (ba.zaz) — to plunder.
1) to spoil, plunder, prey upon, seize
1a) (Qal) to spoil, plunder, despoil
1b) (Niphal) to be spoiled, plundered
1c) (Pual) to be taken as spoil
Conj | V-Qal-Imperf-3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAampa
יְגִיעַ (ygiya`) refers to toil or work, and also to the product or property resulting from that labor. It is derived from the root meaning to labor, emphasizing the connection between effort and its outcomes.
[יְגִיעַ] n.m. toil, product
base
H3018 יְגִיעַ toil, product
3018 ygiya` yeg-ee'-ah
from 3021; toil; hence, a work, produce, property (as the
result of labor):--labour, work.
see HEBREW for 03021
יְגִיעַ (ye.gi.a) — toil.
1) toil, work
2) product, produce, acquired property (as a result of work)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms