3415. yara
Lexical Summary
yara: To fear, to revere, to be afraid

Original Word: יָרַע
Part of Speech: Verb
Transliteration: yara`
Pronunciation: yah-rah
Phonetic Spelling: (yaw-rah')
KJV: be grevious (only Isa 15
NASB: trembles
Word Origin: [a primitive root]

1. (properly) to be broken up (with any violent action) i.e. (figuratively) to fear

Strong's Exhaustive Concordance
to fear, be grevious

A primitive root; properly, to be broken up (with any violent action) i.e. (figuratively) to fear -- be grevious (only Isa. 15:4; the rest belong to ra'a').

see HEBREW ra'a'

NAS Exhaustive Concordance
Word Origin
a prim. root
Definition
to quiver
NASB Translation
trembles (1).

Brown-Driver-Briggs
[יָרַע] verb quiver (compare Arabic be timid, weak; pious fear; ᵑ7 יְרַע be disheartened) —

Qal Perfect3feminine singular נַפְשׁוֺ יָָֽרְעָה לוֺ Isaiah 15:4 his soul quivereth to him, i.e. is in terror and distress.

Topical Lexicon
Scope and Nuance

The verb יָרַע is reserved for moments when something turns from normal to grievous, harmful, or distressing—whether in a private heart, a military situation, a cosmic judgment, or a national calamity. Its sparse five-fold use functions like a red warning light: someone or something is about to fare badly if there is no intervention.

Private Anguish: Hannah’s Barrenness (1 Samuel 1:8)

Elkanah asks Hannah, “Why is your heart grieved?” The question uncovers more than temporary sadness; it exposes the aching sense that life itself has turned harmful. Hannah’s silent prayer that follows shows that grief, when poured out before the LORD, can be transformed into hope. The narrative therefore pairs יָרַע with persevering petition and eventual deliverance, affirming that personal distress need not be final for the believer.

National Threat: Sheba’s Revolt (2 Samuel 20:6)

David warns, “Now Sheba son of Bichri will do us more harm than Absalom.” יָרַע here marks a potential escalation from rebellion to devastating civil war. Abishai’s rapid deployment illustrates prudent leadership that takes looming harm seriously. The episode commends vigilance and decisive action when a community’s unity is endangered.

Retributive Justice: The Wicked Man’s Fate (Job 20:26)

Zophar declares, “A fire not kindled will consume him; it will go ill with the survivor in his tent.” In Job’s wisdom setting, יָרַע signals the moral principle that persistent evil ultimately recoils upon the perpetrator. Though Zophar’s application to Job is misguided, the proverb itself stands: hidden wickedness stores up calamity, underscoring divine justice.

Covenant Discipline: Moses at Meribah (Psalm 106:32-33)

“They angered Him at the waters of Meribah, and it went ill with Moses because of them.” The psalmist links Israel’s provocation with Moses’ personal loss of entering the land. יָרַע underlines the sobering truth that even faithful leaders may suffer temporal consequences when covenant communities rebel. Corporate sin and its fallout are real, yet God’s covenant faithfulness endures, as the psalm later celebrates.

International Lament: Moab’s Collapse (Isaiah 15:4)

“Heshbon and Elealeh cry out… the warriors of Moab cry aloud; his life trembles within him.” The harm here is existential: a nation’s soul melts. In Isaiah’s oracle, יָרַע depicts overwhelming dread gripping Moab before judgment. The prophetic lens widens the term from individual or communal misfortune to geopolitical upheaval, reminding readers that no nation is exempt from divine oversight.

Theological Thread

1. Harm begins in the heart (1 Samuel 1) but reverberates outward to society (2 Samuel 20) and even to entire nations (Isaiah 15).
2. God often allows harm as a redemptive wake-up call (Psalm 106), yet He also promises that unrepentant wickedness will ultimately meet the harm it inflicts (Job 20).
3. Leaders and intercessors stand at the hinge: their obedience can limit or amplify harm for those they serve.

Ministry Implications

• Pastoral care must take seriously the language of deep hurt; it is not mere melancholy but a signal that a believer feels life has turned hostile.
• Spiritual leadership involves early recognition of threats that could “do more harm” to the flock and swift, righteous action to avert them.
• Teaching on divine justice should balance warning with hope: the same God who allows discipline at Meribah later brings the people into their inheritance.
• Intercessory prayer, like Hannah’s, models how private grief can become a testimony of God’s gracious reversal, encouraging believers to bring every “ill” before the throne of grace.

In sum, יָרַע is a concise verbal alarm across the Old Testament canon, alerting readers to impending harm and inviting them to seek the Lord who alone can turn ill into good.

Forms and Transliterations
וַיֵּ֥רַע וירע יֵ֖רַע יֵ֧רַֽע יֵרַ֣ע יָ֥רְעָה ירע ירעה vaiYera way·yê·ra‘ wayyêra‘ yā·rə·‘āh yārə‘āh Yareah yê·ra‘ yeRa yêra‘
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Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
1 Samuel 1:8
HEB: תֹֽאכְלִ֔י וְלָ֖מֶה יֵרַ֣ע לְבָבֵ֑ךְ הֲל֤וֹא
KJV: thou not? and why is thy heart grieved? [am] not I better
INT: eat and why grieved is your heart not

2 Samuel 20:6
HEB: אֲבִישַׁ֔י עַתָּ֗ה יֵ֧רַֽע לָ֛נוּ שֶׁ֥בַע
KJV: of Bichri do us more harm than [did] Absalom:
INT: Abishai Now harm Sheba the son

Job 20:26
HEB: לֹֽא־ נֻפָּ֑ח יֵ֖רַע שָׂרִ֣יד בְּאָהֳלֽוֹ׃
KJV: shall consume him; it shall go ill with him that is left
INT: not and unfanned ill the survivor his tent

Psalm 106:32
HEB: מֵ֥י מְרִיבָ֑ה וַיֵּ֥רַע לְ֝מֹשֶׁ֗ה בַּעֲבוּרָֽם׃
KJV: of strife, so that it went ill with Moses
INT: the waters provocation ill Moses their account

Isaiah 15:4
HEB: יָרִ֔יעוּ נַפְשׁ֖וֹ יָ֥רְעָה לּֽוֹ׃
NAS: His soul trembles within him.
KJV: his life shall be grievous unto him.
INT: cry his soul trembles

5 Occurrences

Strong's Hebrew 3415
5 Occurrences


way·yê·ra‘ — 1 Occ.
yā·rə·‘āh — 1 Occ.
yê·ra‘ — 3 Occ.

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