Deuteronomy 14:22 — Word Study
WLCעַשֵּׂ֣ר תְּעַשֵּׂ֔ר אֵ֖ת כָּל־ תְּבוּאַ֣ת זַרְעֶ֑ךָ הַיֹּצֵ֥א הַשָּׂדֶ֖ה שָׁנָ֥ה שָׁנָֽה׃
BSA◂You must be sure to set aside a tenthʻâsar [give a tenth of, tithe, one-tenth, 10 percent] of allkôl [everything, the whole] the producetᵉbûwʼâh [crops, fruit, revenue] brought forthyâtsâʼ [harvested, gathered] each yearshâneh [annually, every year] from your fieldssâdeh [land, cultivated area]
| Greek | English | Parsing |
|---|---|---|
| עַשֵּׂ֣ר | fully | Verb, Piel, infinitive construct common |
| תְּעַשֵּׂ֔ר | you will tithe | Verb, Piel, imperfect second person masculine singular |
| אֵ֖ת | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| תְּבוּאַ֣ת | [the] produce of | Noun common, feminine singular construct |
| זַרְעֶ֑ךָ | seed your | Noun common masculine singular construct, suffix |
| הַיֹּצֵ֥א | which comes out | Particle, verb qal participle (active) masculine singular |
| הַשָּׂדֶ֖ה | the field | Particle, noun common masculine singular absolute |
| שָׁנָ֥ה | a year | Noun common, feminine singular absolute |
| שָׁנָֽה׃ | a year | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You must be sure to set aside a tenth of all the produce brought forth each year from your fields. |
| KJV | Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. |
| ASV | Thou shalt surely tithe all the increase of thy seed, that which cometh forth from the field year by year. |
| YLT | 'Thou dost certainly tithe all the increase of thy seed which the field is bringing forth year by year; |
| WEB | You shall surely tithe all the increase of your seed, that which comes out of the field year by year. |
| BBE | Put on one side a tenth of all the increase of your seed, produced year by year. |
Where they part company is in the rendering of עַשֵּׂ֣ר — see How Translations Differ.
The main clause directs the action, with the object and adverbial phrases providing clarity on what and when to tithe.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָשַׂר
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 — Deuteronomy 14:22
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 — Instructions on Tithinggenerated
Deuteronomy 14:22 provides a directive for the Israelites to set aside a tenth of their agricultural produce annually. This practice is part of a broader set of laws regarding offerings and holiness, emphasizing the importance of dedicating a portion of one's resources to God. The surrounding verses elaborate on the significance of these tithes as part of worship and community responsibility, linking them to the Israelites' identity as God's chosen people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 12:6–17 | To that place you are to bring your burnt offerings and sacrifices, your tithes and heave offerings, your vow offerings and freewill offerings, as well as the firstborn of your herds and flocks. |
| 2 | Deuteronomy 26:12–15 | When you have finished laying aside a tenth of all your produce in the third year, the year of the tithe, you are to give it to the Levite, the foreigner, the fatherless, and the widow, that they may eat and be filled within your gates. |
| 3 | Leviticus 27:30–33 | Thus any tithe from the land, whether from the seed of the land or the fruit of the trees, belongs to the LORD; it is holy to the LORD. |
| 4 | Numbers 18:21 | Behold, I have given to the Levites all the tithes in Israel as an inheritance in return for the work they do, the service of the Tent of Meeting. |
| 5 | Nehemiah 10:37 | Moreover, we will bring to the priests at the storerooms of the house of our God the firstfruits of our dough, of our grain offerings, of the fruit of all our trees, and of our new wine and oil. A tenth of our produce belongs to the Levites, so that they shall receive tithes in all the towns where we labor. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עַשֵּׂ֣ר, 'a.Sergenerated
The verb עָשַׂר (asar) means to tithe or take a tenth part. It is derived from a root indicating its specific use in the context of giving or taking a tithe, particularly in financial or religious contexts. The parsing as a Piel infinitive construct shows it as an action to be performed, emphasizing the obligation to tithe.
In this verse, עַשֵּׂ֣ר serves as the command to set aside a portion of the harvest, linking the act of tithing to the broader theme of stewardship and gratitude towards God for His provision.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You must be sure to set aside a tenth of all the produce brought forth each year from your fields.' The KJV and ASV agree with this wording, emphasizing the act of setting aside a tenth.
Sentence Structuregenerated
The main verb in this verse is תְּעַשֵּׂ֔ר (te'aser), meaning 'you will tithe.' The structure consists of a command followed by the object of the command, detailing what is to be tithed and from where.
The sentence is straightforward, with the imperative form indicating a clear directive, followed by the object phrases that specify the produce and the time frame.
Septuagint Backgroundgenerated
The Septuagint translates עַשֵּׂ֣ר as ἀποδεκατώσεις (apodekatōseis), which means 'you will tithe.' This choice reflects a direct interpretation of the Hebrew command, maintaining the emphasis on the act of giving a tenth.
The use of ἀποδεκατώσεις in the Septuagint indicates a consistent understanding of tithing as a religious obligation, aligning with the Hebrew context.
In plain words — the whole versegenerated
Deuteronomy 14:22 instructs the Israelites to set aside a tenth of all the produce from their fields each year. This command emphasizes the importance of giving back to God a portion of what He has provided, ensuring that they recognize His blessings in their lives.
Frequently Asked Questionsgenerated
To tithe means to give a tenth of one's income or produce to God, as an act of worship and acknowledgment of His provision.
Tithing is important as it reflects obedience to God's commands and serves as a way to support the work of the ministry and care for the community.
According to this verse, tithing should be done annually, setting aside a tenth of the produce from each year's harvest.
While tithing often refers to financial contributions, it can also apply to any resources or produce, emphasizing the principle of giving back to God from what He has provided.
Reflection Questionsgenerated
- How can I recognize and acknowledge God's provision in my life?
- In what ways can I practice generosity and stewardship with my resources?
- What does it mean to me personally to give a portion back to God?
- How can I encourage others in my community to understand the importance of tithing?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 14:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt truly tithe all the increase of thy seed,.... This was a different tithe from that which was made and given to the Levites, and out of which a tithe was taken and given to the priests, and
Read John Gill on Deuteronomy 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. Thou shalt truly tithe all the increase of thy seed.
Read Robert Jamieson on Deuteronomy 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is to be understood of the second tithes, which seem to be the same with the tithes of the third year, mentioned here below, 26:12, on which see above, on . And to confirm this opinion, (though I would not lay too great a stress upon criticisms,) yet I cannot but observe that this tithing is spoken of only as the people’ s act here, and , and the Levites are not at all mentioned in either place as receivers or takers of them, but only as partakers of them together with the owners, and therefore they are so severely charged here upon their consciences, thou shalt truly tithe all thine increase, because the execution of this was left wholly to themselves, whereas the first tithes were…
Read Matthew Poole on Deuteronomy 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 14:22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.Ver. 22. Thou shalt truly tithe.] He seems to mean that second tithe, wherewith they were to feast before the Lord, and not the tithe given to the Levites.
Read John Trapp on Deuteronomy 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Thou shalt truly tithe.—The Talmud and Jewish interpreters in general are agreed in the view that the tithe mentioned in this passage, both here and in Deuteronomy 14:28, and also the tithe described in Deuteronomy 26:12-15, are all one thing—“the second tithe;” and entirely distinct from the ordinary tithe assigned to the Levites for their subsistence in Numbers 18:21, and by them tithed again for the priests (Numbers 18:26). The tithe described in Numbers was called “the first tithe,” and was not considered sacred. The second tithe, on the contrary, was always regarded as a holy thing.
Read Charles John Ellicott on Deuteronomy 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Thou shalt truly tithe] Meaning the second tithe which themselves were to eat, Deuteronomy 14:23, for there was a first tithe that was given to the Levites, out of which they paid a tenth part to the priests, Numbers 18:24-28; Nehemiah 10:37-38. Then of that which remained, the owners separated a second tithe, which they ate before the Lord the first and second year; and in the third year it was given to the Levites and to the poor, Deuteronomy 14:28-29. In the fourth and fifth years it was eaten again by the owners, and in the sixth year was given to the poor. The seventh year was a Sabbath to the land, and then all things were common, Exodus 23:10-11, where see the notes, See…
Read AdamClarke on Deuteronomy 14 →CambridgeThe Cambridge Bible for Schools and Colleges22–29. Of Tithes A tithe shall be taken of all the yearly produce of what is sown in the field, further defined as corn, wine and oil, and carried to the Sanctuary and eaten before God by the offerers along with the firstlings of oxen and sheep (Deuteronomy 14:22 f.); but Israelites who dwell too far from the Sanctuary for this may turn their tithes into money, purchase at the Temple whatever they desire, and feast before God along with their households and Levites (Deuteronomy 14:24-27). Every third year, however, they are to retain all the tithe within their gates for the Levites and other landless poor to consume (Deuteronomy 14:28 f.).—In the Sg. address throughout, like the third form…
Read Cambridge on Deuteronomy 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThese words recall in general terms the command of the earlier legislation respecting tithes (compare Leviticus 27:30; Numbers 18:26), but refer more particularly to the second or festival tithe,
Read Albert Barnes on Deuteronomy 14 →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
You must be sure to set aside a tenth of all the produce brought forth each year from your fields.
You shall surely tithe all the increase of your seed, that which comes out of the field year by year.
You must be sure to set aside a tenth of all the produce brought forth each year from your fields.
You must be certain to tithe all the produce of your seed that comes from the field year after year.
Tyndale line
Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
Thou shalt surely tithe all the increase of thy seed, that which cometh forth from the field year by year.
Thou shalt surely tithe all the increase of thy seed, that which cometh forth of the field year by year.
Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
Thou shalt giue the tithe of all the increase of thy seede, that commeth foorth of the fielde yeere by yeere.
Strictly literal
Thou shalt truly tithe all the increase of thy seed, the produce of the field, year by year.
'Thou dost certainly tithe all the increase of thy seed which the field is bringing forth year by year;
You certainly tithe all the increase of your seed which the field is bringing forth year by year;
Thou shalt truly tithe all the produce of thy seed, which the field bringeth forth year by year.
You must surely tithe all the yield of your seed, that which comes out from the field year after year.
From the Latin
Every year thou shalt set aside the tithes of all thy fruits that the earth bringeth forth,
Simplified
Make sure you pay a tithe of every crop grown each year in your fields.
Put on one side a tenth of all the increase of your seed, produced year by year.
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 largely agree on the wording of this verse, with the Samaritan Pentateuch differing in two words: it uses יוצא (go out) instead of היוצא (which comes out) and ב (in) instead of שָׁנָ֥ה (year). The Dead Sea Scrolls fragment contains most of the verse, with some words restored by an editor.
עַשֵּׂ֣ר תְּעַשֵּׂ֔ר אֵ֖ת כָּל־ תְּבוּאַ֣ת זַרְעֶ֑ךָ הַיֹּצֵ֥א הַשָּׂדֶ֖ה שָׁנָ֥ה שָׁנָֽה׃
9 of the 10 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.
עשׂר תעשׂר את כל תבואת זרעך יוצא השׂדה שׁנה בשׁנה
2 words differ from the Masoretic Text: יוצא (go out), ב (in)
[עשר] [תעשר] [את] [כל] [תבואת] [זרע׳ך] [היצא] השדה שנה
9 words of the verse are on this fragment — 7 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 Deuteronomy 14:22
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.
עָשַׂר (asar) is a verb meaning to tithe or take a tenth part. It is derived as a denominative from another root, indicating its specific use in the context of giving or taking a tithe. The entries consistently emphasize its application in financial or religious contexts, particularly in relation to offerings.
עָשַׂר vb. denom. tale the tenth of, tithe
base
H6237 עָשַׂר vb. denom. tale the tenth of, tithe
6237 `asar aw-sar'
a primitive root (ident. with 6238); to accumulate; but used
only as denominative from 6235; to tithe, i.e. to take or give
a tenth:--X surely, give (take) the tenth, (have, take)
tithe(-ing, -s), X truly.
see HEBREW for 06238
see HEBREW for 06235
עָשַׂר (a.sar) — to tithe.
1) to tithe, take the tenth part of, give a tithe, take a tithe
1a) (Qal) to tithe
1b) (Piel) to give a tithe
1c) (Hiphil) to take a tithe
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
עָשַׂר (asar) is a verb meaning to tithe or take a tenth part. It is derived as a denominative from another root, indicating its specific use in the context of giving or taking a tithe. The entries consistently emphasize its application in financial or religious contexts, particularly in relation to offerings.
עָשַׂר vb. denom. tale the tenth of, tithe
base
H6237 עָשַׂר vb. denom. tale the tenth of, tithe
6237 `asar aw-sar'
a primitive root (ident. with 6238); to accumulate; but used
only as denominative from 6235; to tithe, i.e. to take or give
a tenth:--X surely, give (take) the tenth, (have, take)
tithe(-ing, -s), X truly.
see HEBREW for 06238
see HEBREW for 06235
עָשַׂר (a.sar) — to tithe.
1) to tithe, take the tenth part of, give a tithe, take a tithe
1a) (Qal) to tithe
1b) (Piel) to give a tithe
1c) (Hiphil) to take a tithe
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
tith (ma`aser; dekate): The custom of giving a 10th part of the products of the land and of the spoils of war to priests and kings (1 Macc 10:31; 11:35; 1Sa 8:15,17) was a very ancient one among most nations. That the Jews had this custom long before the institution of the Mosaic Law is shown by Ge 14:17-20 (compare Heb 7:4) and Ge 28:22. Many critics hold that these two passages are late and only reflect the later practice of the nation; but the payment of tithes is so ancient and deeply rooted in the history of the human race that it seems much simpler and more natural to believe that among the Jews the practice was in existence long before the time of Moses.
Tithe
A tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, “Of all that thou shalt give me I will surely give the tenth unto thee.”
The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of the Jewish religious worship. In the days…
A tenth, the proportion of a man’s income devoted to sacred purposes from time immemorial, Ge 14:20 28:22. This was prescribed in the Mosaic law, Nu 31:31. A twofold tithe was required of each Jewish citizen. The first consisted of one-tenth of the produce of his fields, trees, flocks, and herds, to be given to God as the sovereign Proprietor of all things and as the king of the Jews, Le 27:30-32 1Sa 8:15,17. The proceeds of this tax were devoted to the maintenance of the Levites in their respective cities, Nu 18:21-24. A person might pay this tax in money, adding one-fifth to its estimated value. The Levites paid a…
- The tenth of anything
1Sa 8:15,17
- Antiquity of the custom of giving to God's ministers
- Considered a just return to God for his blessings
- Under the law belonged to God
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
N-ms — Noun common · masculine singular constructHNcmsc
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).
תְּבוּאָה (tbuw'ah) refers to produce or revenue, typically from the earth, including crops and income. It can also figuratively denote gains, such as wisdom or the product of lips. The word is derived from a root meaning to bring forth, and its usage spans both literal and figurative contexts.
תְּבוּאָה n.f. proventus, product, revenue
product, yield, usually of earth
income, revenue, in general
fig. gain of wisdom
base
H8393 תְּבוּאָה proventus, product, revenue
8393 tbuw'ah teb-oo-aw'
from 935; income, i.e. produce (literally or
figuratively):--fruit, gain, increase, revenue.
see HEBREW for 0935
תְּבוּאָה (te.vu.ah) — produce.
1) produce, product, revenue
1a) product, yield, crops (of the earth usually)
1b) income, revenue
1c) gain (of wisdom) (fig)
1d) product of lips (fig)
N-fs — Noun common · feminine singular constructHNcfsc
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…
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
HNcmsc/Sp2ms — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…