Ecclesiastes 3:2 — Word Study
WLCעֵ֥ת לָלֶ֖דֶת וְעֵ֣ת לָמ֑וּת עֵ֣ת לָטַ֔עַת וְעֵ֖ת לַעֲק֥וֹר נָטֽוּעַ׃
BSAa timeʻêth [season, occasion] to be bornyâlad [to come into existence, to be given life] and a timeʻêth [appointed moment] to diemûwth [to cease living, to pass away] a timeʻêth [opportune moment] to plantnâṭaʻ [to sow seeds, to nurture growth] and a timeʻêth [designated season] to uprootʻâqar [to pluck up, to eradicate]
| Greek | English | Parsing |
|---|---|---|
| עֵ֥ת | a time | Noun common, both singular absolute |
| לָלֶ֖דֶת | to bear a child | Preposition, verb qal infinitive construct common |
| וְעֵ֣ת | and a time | Conjunction, noun common both singular absolute |
| לָמ֑וּת | to die | Preposition, verb qal infinitive construct common |
| עֵ֣ת | a time | Noun common, both singular absolute |
| לָטַ֔עַת | to plant | Preposition, verb qal infinitive construct common |
| וְעֵ֖ת | and a time | Conjunction, noun common both singular absolute |
| לַעֲק֥וֹר | to pluck up | Preposition, verb qal infinitive construct common |
| נָטֽוּעַ׃ | [what] is planted | Verb, Qal, participle (passive) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | a time to be born and a time to die, a time to plant and a time to uproot, |
| KJV | A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; |
| ASV | a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; |
| YLT | A time to bring forth, And a time to die. A time to plant, And a time to eradicate the planted. |
| WEB | a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; |
| BBE | A time for birth and a time for death; a time for planting and a time for uprooting; |
The translations agree on the meaning of the verse, maintaining the parallel structure of the original Hebrew.
The sentence consists of two main actions, each followed by their corresponding time, creating a rhythmic structure that highlights the balance of life's events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעֵת
verbנָטַע
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 — Ecclesiastes 3:2
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 — The Seasons of Lifegenerated
Ecclesiastes 3:2 presents a series of contrasts that illustrate the cyclical nature of life. The author emphasizes that every aspect of existence, from birth to death, has a designated time. This reflects a broader theme in Ecclesiastes about the meaning of life and the inevitability of change. The verses surrounding this one further explore the balance of joy and sorrow, work and rest, highlighting the divine timing behind all human experiences.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 17:21 | But I will establish My covenant with Isaac, whom Sarah will bear to you at this time next year.” |
| 2 | Genesis 21:1–2 | Now the LORD attended to Sarah as He had said, and the LORD did for Sarah what He had promised. |
| 3 | 1 Samuel 2:5 | The well-fed hire themselves out for food, but the starving hunger no more. The barren woman gives birth to seven, but she who has many sons pines away. |
| 4 | 1 Kings 13:2 | And he cried out against the altar by the word of the LORD, “O altar, O altar, this is what the LORD says: ‘A son named Josiah will be born to the house of David, and upon you he will sacrifice the priests of the high places who burn incense upon you, and human bones will be burned upon you.’” |
| 5 | 2 Kings 4:16 | And Elisha declared, “At this time next year, you will hold a son in your arms.” “No, my lord,” she said. “Do not lie to your maidservant, O man of God.” |
The Treasury of Scripture Knowledge — 28 references, hung on the phrase they belong to
The Key Word — עֵת, 'etgenerated
The Hebrew word עֵת ('et) means 'time' and encompasses various dimensions such as a specific moment, an occasion, or a season. It is often used to denote both appointed times and the natural flow of events in life.
In this verse, עֵת signifies the importance of recognizing the right moment for different actions, such as birth and death, planting and uprooting. The parsing as a noun indicates its role as a subject in these phrases, emphasizing the structured timing of life’s events.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of the verse, consistently rendering the key phrases related to time and actions.
Sentence Structuregenerated
The verse is structured around a series of clauses, each beginning with the finite verb indicating a specific action. The main verb phrases are 'to be born' and 'to die', followed by 'to plant' and 'to uproot'. This structure emphasizes the rhythm and balance of life's events.
Each action is paired with its corresponding time, creating a clear and poetic parallelism that underscores the cyclical nature of existence. The Hebrew word order places emphasis on the actions themselves, reflecting the importance of timing in life.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word καιρός to translate עֵת, which also means 'time' but carries a connotation of the right or opportune moment. This choice highlights the significance of timing in the context of human experiences.
The translation choice reflects a similar understanding of the Hebrew text, emphasizing that each event occurs at its divinely appointed time.
In plain words — the whole versegenerated
Ecclesiastes 3:2 states that there is a specific time for every activity in life, including being born, dying, planting, and uprooting. This verse highlights the natural order and timing of life's events, reminding us that each action has its appropriate moment.
Frequently Asked Questionsgenerated
This phrase indicates that birth is a significant event that occurs at a specific time, emphasizing the importance of life's beginnings.
The mention of death acknowledges the inevitability of mortality and the natural cycle of life, suggesting that death is as much a part of existence as birth.
These actions symbolize growth and removal, indicating that there are appropriate times for nurturing life and for making changes or removing what is no longer needed.
This verse encourages us to recognize and accept the different seasons of our lives, understanding that each moment has its purpose and timing.
Reflection Questionsgenerated
- How can I better recognize the seasons of life in my own experiences?
- In what ways can I embrace the changes that come with different times in my life?
- What actions in my life require a more thoughtful approach to timing?
- How can I support others during their significant life events, such as birth or loss?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of time and existence, exploring its implications for life and death.
This is written in the Scriptures and is manifest to all. For although it be hidden and unknown to all, what period of time is allotted to each, and how it is allotted;Early Church Fathers on Ecclesiastes 3 →
For as our Savior passed three days and three nights in the bowels of the earth, so you by your first rising out of the water represented Christ’s first day in the earth, and by your descent the night.Early Church Fathers on Ecclesiastes 3 →
It is right that at the start he makes this tight bond linking death to birth; for death inevitably follows birth, and everything born dissolves in decay.Early Church Fathers on Ecclesiastes 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA time to be born,.... The Targum is, "to beget sons and daughters;'' but rather it is to bear them, there being a time in nature fixed for that, called the hour of a woman, Job 14:1; and a time to
Read John Gill on Ecclesiastes 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to be born - rather, as Hebrew, laledeth, to bear.
Read Robert Jamieson on Ecclesiastes 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA time to die; a certain period unknown to man, but fixed by God, in which a man must unavoidably die; of which see . A time to plant; wherein God inclines a man’ s heart to planting.
Read Matthew Poole on Ecclesiastes 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 3:2 A time to be born, and a time to die; a time to plant, and a time to pluck up [that which is] planted;Ver. 2. There is a time to be born, and a time to die]. We do not hear the wise man say, There is a time to live. What is more fleeting than time? yet life is not long enough to be worthy the title of time. Death borders upon our birth, and our cradle stands in our grave. Orimur, morimur. we spring forth, we die. “ Multos ostendunt terris bona faeta, nec ultra Esse sinunt … Finisque ab origine pendet. ” How many have we seen carried from the womb to the tomb; from the birth to the burial! And what a short cut hath the longest liver from the grave of the womb to the womb of…
Read John Trapp on Ecclesiastes 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The list of times and seasons is ranged in Hebrew MSS. and printed books in two parallel columns. A time to die.—Job 14:5.
Read Charles John Ellicott on Ecclesiastes 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. A time to be born, and a time to die - plant] "As in its mother's womb the embryo lies A space determined; to full growth arrived, From its dark prison bursts, and sees the light; So is the period fix'd when man shall drop Into the grave. - A time there is to plant, And sow; another time to pluck and reap. Even nations have their destined rise and fall: Awhile they thrive; and for destruction ripe, When grown, are rooted up like wither'd plants."
Read AdamClarke on Ecclesiastes 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. A time to be born] Literally, a time to bear. It should be noted that in Hebrew MSS. and printed texts, the list of Times and Seasons appears in two parallel columns, as if forming a kind of rhythmical catalogue, what the Greeks called a συστοιχία, or Table of Contrasts. It seems at first strange that the list should begin with events which are (putting aside the exceptional case of suicide) involuntary. It may be, however, that they were chosen for that very reason as representative instances of the fixed order on which the writer dwells. We shrink from the thought of an untimely birth (ch. Ecclesiastes 6:3) or an untimely death; we shudder at the thought of accelerating either, or of…
Read Cambridge on Ecclesiastes 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. A time to be born… to die — The hour of our birth is set independently of us; that of our death is reached with more complication, and our will is an element to some degree in the case; but the
Read Daniel Denison Whedon on Ecclesiastes 3 →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
a time to be born and a time to die, a time to plant and a time to uproot,
a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
a time to be born and a time to die, a time to plant and a time to uproot,
A time to be born, and a time to die; a time to plant, and a time to uproot what was planted;
Tyndale line
A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
A time to bee borne, and a time to die: a time to plant, and a time to plucke vp that which is planted.
Strictly literal
A time to be born, and a time to die; A time to plant, and a time to pluck up that which is planted;
A time to bring forth, And a time to die. A time to plant, And a time to eradicate the planted.
A time to bring forth, || And a time to die. A time to plant, || And a time to eradicate the planted.
[There is] a time to be born, and a time to die; a time to plant, and a time to pluck up what hath been planted;
There is a time to be born and a time to die, a time to plant and a time to pull up plants,
From the Latin
A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted.
Simplified
A time of birth, and a time of death. A time of planting, and a time of harvest.
A time for birth and a time for death; a time for planting and a time for uprooting;
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 align closely in this verse, with all nine words matched. This agreement suggests a strong consistency in the transmission of the text across these traditions.
עֵ֥ת לָלֶ֖דֶת וְעֵ֣ת לָמ֑וּת עֵ֣ת לָטַ֔עַת וְעֵ֖ת לַעֲק֥וֹר נָטֽוּעַ׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ecclesiastes 3:2
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.
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular absoluteHNcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
The Hebrew word יָלַד (*yalad*) means to bear, bring forth, or beget, and it encompasses various forms of childbirth and lineage declaration. It can refer to both the act of giving birth and the role of a midwife. The entries also note its use in contexts of distress and wicked behavior, as well as in reference to birthdays.
יָלַד 497 vb. bear, bring forth, beget
Qal
bear, bring forth
less often beget
of both parents
Niph. be born
Pi. cause (or help) to bring forth, viz., assist or tend as midwife
Pu. be born
Hiph.
beget (a father a child)
bear
Hoph. day of one's being born = birthday
Hithp. declared their pedigree
base
H3205 יָלַד bear, bring forth, beget .. bear, bring forth
. less often beget
. of both parents
. be born
. cause (or help) to bring forth, viz., assist or tend as midwife
. be born
. . beget (a father a child)
. bear
. day of one's being born = birthday
. declared their pedigree
3205 yalad yaw-lad'
a primitive root; to bear young; causatively, to beget;
medically, to act as midwife; specifically, to show
lineage:--bear, beget, birth((-day)), born, (make to) bring
forth (children, young), bring up, calve, child, come, be
delivered (of a child), time of delivery, gender, hatch,
labour, (do the office of a) midwife, declare pedigrees, be
the son of, (woman in, woman that) travail(-eth, -ing woman).
יָלַד (ya.lad) — to beget.
1) to bear, bringforth, beget, gender, travail
1a) (Qal)
1a1) to bear, bring forth
1a1a) of child birth
1a1b) of distress (simile)
1a1c) of wicked (behaviour)
1a2) to beget
1b) (Niphal) to be born
1c) (Piel)
1c1) to cause or help to bring forth
1c2) to assist or tend as a midwife
1c3) midwife (participle)
1d) (Pual) to be born
1e) (Hiphil)
1e1) to beget (a child)
1e2) to bear (fig. -of wicked bringing forth iniquity)
1f) (Hophal) day of birth, birthday (infinitive)
1g) (Hithpael) to declare one's birth (pedigree)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
Child
This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).
The descendants of a man, however remote, are called his children; as, “the children of Edom,” “the children of Moab,” “the children of Israel.”
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular absoluteHNcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
Conj | N-cs — Conjunction · noun common both singular absoluteHC/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
עָקַר (aqar) is a Hebrew verb meaning to uproot or pluck up, particularly by the roots. It can also refer to hamstringing horses. The entries indicate its use in various forms, such as Qal and Niphal, with references to Ecclesiastes 3:2 and Zephaniah 2:4.
H6131a עָקַר vb. denom. pluck or root up H6131b עִקֵר vb. Pi. denom. hamstring horses
6131 `aqar aw-kar'
a primitive root; to pluck up (especially by the roots);
specifically, to hamstring; figuratively, to
exterminate:--dig down, hough, pluck up, root up.
עָקַר (a.qar) — to uproot.
1) to pluck up, root up
1a) (Qal) to pluck up, root up
1b) (Niphal) to be plucked up
Aramaic equivalent: a.qar (עֲקַר "be uprooted" H6132)
עִקֵּר (iq.qer) — to hamstring.
1) to cut, hamstring
1a) (Piel) to cut, hamstring
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
HVqsmsa — Verb · Qal · participle (passive) masculine singularHVqsmsa