Lexical Summary morrah: Fear, Reverence Original Word: מָרָּה Strong's Exhaustive Concordance bitterness A form of morah; trouble -- bitterness. see HEBREW morah Brown-Driver-Briggs [מָרָּה] noun feminine bitterness (on form see Ges§ 22, 5 R); — construct לֵב יוֺדֵעַ מָרַּת נַפְשׁוֺ Proverbs 14:10 the heart knoweth the bitterness of its soul (its own misery). Topical Lexicon Linguistic and Contextual Setting Strong’s Hebrew 4787 (מָרָּה) belongs to the מ־ר־ר word-family that revolves around the idea of “bitterness.” Although this specific form never occurs in the canonical Old Testament text, cognate verbs, adjectives, and nouns (e.g., מָרַר, מַר, מָרוֹר, מֹר) appear frequently. These related terms describe literal bitterness in taste (Exodus 1:14), emotional distress (Ruth 1:20), and covenant rebellion (Deuteronomy 32:19). The absence of מָרָּה from the received text therefore does not diminish its theological importance; it simply directs attention to the broader semantic field that shapes Israel’s vocabulary of suffering, sin, and redemption. Bitterness as a Physical Reality In the ancient Near East, “bitter” most often referred to food or water that was undrinkable or unpleasant. The bitter waters at Marah illustrate this reality: “But they could not drink the water of Marah, because it was bitter; therefore it was named Marah” (Exodus 15:23). The root ties the place-name to the people’s immediate experience of deprivation in the wilderness and prepares the way for divine intervention—“So he cried out to the LORD, and the LORD showed him a tree; he threw it into the water, and the water became sweet” (Exodus 15:25). Bitterness here becomes a stage on which God’s covenant faithfulness is displayed. Bitterness as Emotional Distress Hebrew uses this word-family to describe inward anguish. Naomi’s self-designation, “Do not call me Naomi... call me Mara, because the Almighty has dealt very bitterly with me” (Ruth 1:20), shows how the vocabulary moves easily from the palate to the heart. Job echoes the same range: “I will speak in the bitterness of my soul” (Job 7:11). Though מָרָּה itself is unattested, its cognates give voice to lament and direct believers toward God as the ultimate healer of life’s sharpest pains. Bitterness as Rebellion against God The root also captures covenant infidelity. Moses warns Israel that idolatry will produce “a root bearing poisonous and bitter fruit” (Deuteronomy 29:18). Later prophets pick up the theme: “You have forsaken the LORD … why is your wound incurable? Because of the greatness of your guilt, your sins are so numerous” (Jeremiah 30:14). Here bitterness is not merely something suffered; it is something produced by sinful obstinacy. The lexical cluster thus unites the horizontal experience of pain with the vertical reality of disobedience. Typological Trajectory toward the New Covenant The “tree” that sweetened Marah’s waters foreshadows the cross, where Christ absorbs and removes the world’s bitterness. Peter identifies the issue in spiritual terms when he admonishes Simon Magus, “I see that you are poisoned by bitterness and captive to iniquity” (Acts 8:23). Hebrews exhorts believers to vigilance: “See to it … that no root of bitterness grows up to cause trouble and defile many” (Hebrews 12:15). These New Testament echoes confirm that the Old Testament imagery retains enduring relevance. Historical and Liturgical Resonance Jewish tradition remembered the bitterness of Egypt through the Passover maror—bitter herbs eaten annually to recall slavery (Exodus 12:8). In post-exilic readings, the same root underscored fasting and mourning (Lamentations 3:15). Early Christian preaching interpreted these themes christologically, proclaiming Jesus as the “sweet savor” who transforms the bitter cup (2 Corinthians 2:14). Pastoral and Ministry Implications 1. Diagnosis of the Heart: Bitterness, whether suffered or harbored, signals an area requiring the gospel’s healing power. Conclusion Though Strong’s 4787 is textually absent from the Old Testament, its semantic relatives saturate Scripture with a rich theology of bitterness and redemption. From Marah’s waters to Calvary’s cross, the Bible traces a consistent account line in which God confronts both the bitter circumstances that afflict His people and the bitter hearts that rebel against Him, offering in their place the sweet assurance of covenant grace. Links Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance way·yam·rū — 6 Occ.wat·tam·rū — 3 Occ. wat·te·mer — 1 Occ. yam·reh — 1 Occ. yam·rū — 1 Occ. yam·rū·hū — 1 Occ. bə·mā·rāh — 1 Occ. mā·rāh — 1 Occ. mā·rā·ṯāh — 1 Occ. mim·mā·rāh — 2 Occ. mə·rū·ḏîm — 1 Occ. ū·mə·rū·ḏe·hā — 1 Occ. ū·mə·rū·ḏî — 1 Occ. mê·rō·wz — 1 Occ. mə·rō·w·aḥ — 1 Occ. bam·mā·rō·wm — 5 Occ. bam·mə·rō·w·mîm — 3 Occ. bim·rō·w·māw — 1 Occ. ham·mā·rō·wm — 1 Occ. lam·mā·rō·wm — 4 Occ. |
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