Deuteronomy 14:28 — Word Study
WLCמִקְצֵ֣ה׀ שָׁלֹ֣שׁ שָׁנִ֗ים תּוֹצִיא֙ אֶת־ כָּל־ מַעְשַׂר֙ תְּבוּאָ֣תְךָ֔ בַּשָּׁנָ֖ה הַהִ֑וא וְהִנַּחְתָּ֖ בִּשְׁעָרֶֽיךָ׃
BSAAt the endqâtseh [termination, conclusion] of every threeshâlôwsh [thrice, a period of three years] yearsshâneh bringyâtsâʼ▸ [to come out, to produce] a tenthmaʻăsêr [tithe, a tenth part] of allkôl [everything, the whole] your producetᵉbûwʼâh [income, crops] for thathûwʼ yearshâneh [a period of time, a cycle] within your gatesshaʻar [inside, within the boundaries of, city entrances, doors]
| Greek | English | Parsing |
|---|---|---|
| מִקְצֵ֣ה׀ | from [the] end of | Preposition, noun common masculine singular construct |
| שָׁלֹ֣שׁ | three | Noun common, both singular absolute |
| שָׁנִ֗ים | years | Noun common, masculine plural absolute |
| תּוֹצִיא֙ | you will bring out | Verb, Hiphil, imperfect second person masculine singular |
| אֶת־ | the object marker | Particle |
| כָּל־ | all | Noun common, masculine singular construct |
| מַעְשַׂר֙ | [the] tithe of | Noun common, masculine singular construct |
| תְּבוּאָ֣תְךָ֔ | produce your | Noun common feminine singular construct, suffix |
| בַּשָּׁנָ֖ה | in the year | Preposition, noun common feminine singular absolute |
| הַהִ֑וא | that | Particle, pronoun |
| וְהִנַּחְתָּ֖ | and you will deposit [it] | Verb, Hiphil, sequential perfect second person masculine singular |
| בִּשְׁעָרֶֽיךָ׃ | in gates your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the end of every three years, bring a tenth of all your produce for that year and lay it up within your gates. |
| KJV | ¶ At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates: |
| ASV | At the end of every three years thou shalt bring forth all the tithe of thine increase in the same year, and shalt lay it up within thy gates: |
| YLT | 'At the end of three years thou dost bring out all the tithe of thine increase in that year, and hast placed [it] within thy gates; |
| WEB | At the end of every three years you shall bring all the tithe of your increase in the same year, and shall store it within your gates. |
| BBE | At the end of every three years take a tenth part of all your increase for that year, and put it in store inside your walls: |
Where they part company is in their rendering of תְּבוּאָ֣תְךָ֔ — see How Translations Differ.
The sentence is structured around a main action, with additional details clarifying the timing and purpose of the tithe.






7 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbיָצָא
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 14:28
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 14:28 provides guidelines for the Israelites regarding their tithes, emphasizing the importance of setting aside a portion of their produce every three years. This practice is meant to support the Levites and those in need within the community, ensuring that no one is left without sustenance. The surrounding verses further elaborate on the communal aspects of feasting and sharing, highlighting the social responsibilities tied to these offerings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 14:22 | You must be sure to set aside a tenth of all the produce brought forth each year from your fields. |
| 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 | Amos 4:4 | “Go to Bethel and transgress; rebel even more at Gilgal! Bring your sacrifices every morning, your tithes every three days. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — מַעְשַׂר, ma'.Sargenerated
The word מַעְשַׂר (ma'sar) refers specifically to a tithe, or a tenth part of one's produce. It is derived from a root meaning 'to give a tenth' and is commonly associated with the practice of supporting the Levites and the needy.
In this context, the tithe serves not only as a religious obligation but also as a means of fostering community support and ensuring that all members of society are cared for, particularly during times of harvest.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the sentence is תּוֹצִיא֙ (to.tzi'), you will bring out, which governs the action of the clause. It is followed by a series of noun phrases that specify what is to be brought out and where it is to be laid.
The structure emphasizes the action of bringing forth the tithe and placing it within the gates, highlighting the communal aspect of this practice.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word מַעְשַׂר is rendered as ἀποδεκατοῦν, which means 'to tithe'. This choice reflects a direct translation of the concept of giving a tenth, maintaining the original intent of the instruction.
The use of the term in the Greek text underscores the continuity of the practice as it was understood in both Hebrew and Greek contexts.
In plain words — the whole versegenerated
Deuteronomy 14:28 instructs the Israelites to bring a tenth of their produce every three years and store it within their gates. This practice is meant to support the Levites and those in need, ensuring that the community cares for one another.
Frequently Asked Questionsgenerated
The tithe is intended to support the Levites and those in need within the community, ensuring that everyone has access to food and resources.
They are instructed to bring a tenth of their produce every three years.
Laying up the tithe within the gates means storing it in a designated area within the city, making it accessible for those in need.
The tithe fosters a sense of responsibility among community members to care for one another, particularly for those who are less fortunate.
Reflection Questionsgenerated
- How can I practice generosity in my own community, similar to the tithe described in this verse?
- What are some ways I can support those in need within my own circle?
- In what ways does the concept of tithing apply to my life today?
- How can I ensure that I am contributing to the well-being of my community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Deuteronomy 14:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAt the end of three years thou shalt bring forth all the tithe of thine increase the same year,.... This, according to Aben Ezra, was a third tithe, and did not excuse the second tithe; so says: "I
Read John Gill on Deuteronomy 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAt the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates: At the end of three years ... the Levite ... shall come ... The
Read Robert Jamieson on Deuteronomy 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt the end of three years, i.e. in the third year, as it is expressed, . So, in the end of three years, or of seven years, is the same with in the third or seventh year, as appears by comparing ,17 ,10 17:6. All the tithe of thine increase. I join with those expositors who make this the same tithe with the former, , as being called by the same title without any distinction between them, save only as to the place of eating them. See Poole "", and See Poole "". The same year: this is added to show that he speaks of the third year, and not of the fourth year, as some might conjecture from the phrase, at the end of three years.
Read Matthew Poole on Deuteronomy 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) At the end of three years thou shalt bring forth ail the tithe.—This is called by the Jews Ma’aser ‘Âni, “the poor’s tithe.” They regard it as identical with the second tithe, which was ordinarily eaten by the owners at Jerusalem; but in every third and sixth year was bestowed upon the poor.
Read Charles John Ellicott on Deuteronomy 14 →
CambridgeThe Cambridge Bible for Schools and Colleges28. At the end of every three years] Deuteronomy 26:12 : when thou hast finished tithing all the tithe of thine income in the third year, which is the year of tithing. See below. thou shalt bring forth] That is for public or profane use as opposed to the bringing in of offerings designed for use in the sanctuary: cp. Deuteronomy 17:5, Deuteronomy 21:19, Deuteronomy 22:15; Deuteronomy 22:21; Deuteronomy 22:24. all the tithe] All, not prefixed to tithe in Deuteronomy 14:22, has been variously interpreted either as meaning that the whole tithe was not exacted for the sanctuary in the first and second years but only a nominal tithe (as under Moslem law the tithe was sometimes only. 1/20 or even…
Read Cambridge on Deuteronomy 14 →
Albert Barnes1798–1870Barnes' Notes on the BibleCompare the marginal references. The tithe thus directed in the third year to be dispensed in charity at home, was not paid in addition to that in other years bestowed on the sacred meals, but was substituted for it.
Read Albert Barnes on Deuteronomy 14 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible28. At the end of three years — The tithe of the third year, which was to be bestowed upon the poor, was not paid in addition to the tithe which was on other years devoted to the sacred festival, but took the place of it.
Read Daniel Denison Whedon 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
At the end of every three years, bring a tenth of all your produce for that year and lay it up within your gates.
At the end of every three years you shall bring all the tithe of your increase in the same year, and shall store it within your gates.
At the end of every three years, bring a tenth of all your produce for that year and lay it up within your gates.
At the end of every three years you must bring all the tithe of your produce, in that very year, and you must store it up in your villages.
Tyndale line
¶ At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:
At the end of every three years thou shalt bring forth all the tithe of thine increase in the same year, and shalt lay it up within thy gates:
At the end of every three years thou shalt bring forth all the tithe of thine increase in the same year, and shalt lay it up within thy gates:
At the end of three years thou shalt bring forth all the tithe of thy increase the same year, and shalt lay it up within thy gates:
At the end of three yeere thou shalt bring foorth all the tithes of thine increase of the same yeere, and lay it vp within thy gates.
Strictly literal
At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates;
'At the end of three years thou dost bring out all the tithe of thine increase in that year, and hast placed [it] within thy gates;
At the end of three years you bring out all the tithe of your increase in that year, and have placed [it] within your gates;
At the end of three years shalt thou bring forth all the tithe of thy produce in the same year, and thou shalt lay it down within thy gates:
At the end of every three years you will present all the tithe of your produce in the same year, and you will store it up within your gates;
From the Latin
The third year thou shalt separate another tithe of all things that grow to thee at that time, and shalt lay it up within thy gates.
Simplified
At the end of every third year, collect a tenth of all your produce for that year and store it in your town.
At the end of every three years take a tenth part of all your increase for that year, and put it in store inside your walls:
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 is supported by the Septuagint, which has a similar structure. However, the Samaritan Pentateuch shows some differences, including variations in specific words like קץ (end) and תוצא (go out). The Dead Sea Scrolls also present partial restorations and some variations in wording.
מִקְצֵ֣ה׀ שָׁלֹ֣שׁ שָׁנִ֗ים תּוֹצִיא֙ אֶת־ כָּל־ מַעְשַׂר֙ תְּבוּאָ֣תְךָ֔ בַּשָּׁנָ֖ה הַהִ֑וא וְהִנַּחְתָּ֖ בִּשְׁעָרֶֽיךָ׃
10 of the 12 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.
מקץ שׁלשׁ שׁנים תוצא את כל מעשׂר תבואתך בשׁנה ההיא והנחתו בשׁעריך
4 words differ from the Masoretic Text: קץ (end), תוצא (go out), היא (she), הנחתו (settle)
[מקצה] [שלש] שנים תוציא [את] [כל] [מעשר] [תבואת׳ך] [בשנה] [ההוא] [והנחת] בשערי׳ך
2 words on the leather — 1 partly restored, 9 supplied entire by an editor.
[שנים] [תוציא] [את] [כל] [מעשר] [תבואת׳ך] בשנה ההיא [והנחת] [בשערי׳ך]
10 words of the verse are on this fragment — 1 partly restored, 8 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 14:28
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.
קָצֶה (qatseh) means 'end' or 'extremity' and can refer to various contexts such as borders, edges, and limits. It is derived from a root meaning to cut off and encompasses a range of applications, including the idea of the whole as defined by its extremities. Another form, קֵ֫צֶה (qetseh), also means 'end'.
קָצֶה 92 n.[m.] end, extremity
base
קֵ֫צֶה n.[m.] end
base
H7097a קָצֶה end, extremity H7097b קֵ֫צֶה end
7097 qatseh kaw-tseh'
or (negative only) qetseh {kay'-tseh}; from 7096; an
extremity (used in a great variety of applications and idioms;
compare 7093):--X after, border, brim, brink, edge, end,
(in-)finite, frontier, outmost coast, quarter, shore,
(out-)side, X some, ut(-ter-)most (part).
see HEBREW for 07096
see HEBREW for 07093
קָצֶה (qa.tseh) — end.
1) end, extremity
1a) end, mouth, extremity
1b) border, outskirts
1c) the whole (condensed term for what is included within extremities)
1d) at the end of (a certain time)
Also means: qe.tseh (קֵ֫צֶה "end" H7097B)
קֵ֫צֶה (qe.tseh) — end.
end
Another spelling of qa.tseh (קָצֶה "end" H7097A)
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Adj — Noun common · both singular absoluteHNcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
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-fp — Noun common · masculine plural absoluteHNcmpa
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
V-Hiphil-Imperf-2ms — Verb · Hiphil · imperfect second person masculine singularHVhi2ms
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).
מַעֲשֵׂר (ma`aser) refers to a tenth part or tithe, specifically the practice of giving a tenth of one's produce or income. It is derived from the root meaning 'to give a tenth' and is used in various contexts related to offerings. The entries consistently emphasize its meaning as a tithe without significant disagreement.
מַעֲשֵׂר tenth part, tithe
base
H4643 מַעֲשֵׂר tenth part, tithe
4643 ma`aser mah-as-ayr'
or maasar {mah-as-ar'}; and (in plural) feminine maasrah
{mah-as-raw'}; from 6240; a tenth; especially a tithe:--
tenth (part), tithe(-ing).
see HEBREW for 06240
מַעֲשֵׂר (ma.a.ser) — tithe.
1) tithe, tenth part
1a) tenth part
1b) tithe, payment of a tenth part
N-ms — Noun common · masculine singular constructHNcmsc
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…
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 | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
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)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
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…
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Art | Pron — Particle · pronounHTd/Pp3fs
נוּחַ (nuwach) is a Hebrew verb meaning to rest or settle down. It encompasses a wide range of applications, including both literal and figurative uses, such as to dwell, be quiet, or let something remain. The verb can appear in various forms, indicating actions like causing rest or allowing to depart. It is noted for its versatility in expressing different aspects of rest and stillness.
נוּחַ vb. rest
Qal
rest, settle down and remain
repose, be quiet, have rest
Hiph.
cause to rest = give rest to
cause to rest (i.e. light) upon
lay or set down, deposit, let lie
let remain, leave (in present condition)
leave = depart from
abandon
let alone (refrain from interfering with)
permit
Hoph.
no rest is granted to us
as subst. = space left, open space
base
H5117 נוּחַ rest
5117 nuwach noo'-akh
a primitive root; to rest, i.e. settle down; used in a great
variety of applications, literal and figurative, intransitive,
transitive and causative (to dwell, stay, let fall, place, let
alone, withdraw, give comfort, etc.):--cease, be confederate,
lay, let down, (be) quiet, remain, (cause to, be at, give,
have, make to) rest, set down. Compare 3241.
see HEBREW for 03241
נוּחַ (nu.ach) — to rest.
1) to rest
1a) (Qal)
1a1) to rest, settle down and remain
1a2) to repose, have rest, be quiet
1b) (Hiph)
1b1) to cause to rest, give rest to, make quiet
1b2) to cause to rest, cause to alight, set down
1b3) to lay or set down, deposit, let lie, place
1b4) to let remain, leave
1b5) to leave, depart from
1b6) to abandon
1b7) to permit
1c) (Hoph)
1c1) to obtain rest, be granted rest
1c2) to be left, be placed
1c3) open space (subst)
Also means: ya.nach (יָנַח "to rest" H3240)
Hc/Vhq2ms — Verb · Hiphil · sequential perfect second person masculine singularHc/Vhq2ms
שַׁ֫עַר (sha'ar) means 'gate' and is derived from a root that signifies an opening. It encompasses various types of gates, including those of cities, palaces, and temples, as well as metaphorical uses like 'gate of heaven.' The entries consistently highlight its role as an entrance or threshold.
שַׁ֫עַר 373 n.m. gate
base
H8179 שַׁ֫עַר gate
8179 sha`ar shah'-ar
from 8176 in its original sense; an opening, i.e. door or
gate:--city, door, gate, port (X -er).
see HEBREW for 08176
שַׁ֫עַר (sha.ar) — gate.
: gate
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
שַׁ֫עַר (sha.ar) — gate: town.
: town
1) gate
1a) gate (of entrance)
1b) gate (of space inside gate, i.e. marketplace, public meeting place)
1b1) city, town
1c) gate (of palace, royal castle, temple, court of tabernacle)
1d) heaven
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp2ms
