Exodus 13:4 — Word Study
WLCהַיּ֖וֹם אַתֶּ֣ם יֹצְאִ֑ים בְּחֹ֖דֶשׁ הָאָבִֽיב׃
BSATodayyôwm [this day, at this moment] in the monthchôdesh [lunar cycle, new moon] of Abibʼâbîyb [the month of young barley, the time of Passover] ◂youʼattâh [as individuals, personally] are leavingyâtsâʼ [going out, coming forth, departing]
| Greek | English | Parsing |
|---|---|---|
| הַיּ֖וֹם | this day | Particle, noun common masculine singular absolute |
| אַתֶּ֣ם | you | Pronoun |
| יֹצְאִ֑ים | [are] about to go out | Verb, Qal, participle (active) masculine plural |
| בְּחֹ֖דֶשׁ | in [the] month of | Preposition, noun common masculine singular construct |
| הָאָבִֽיב׃ | Abib | Particle, noun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Today, in the month of Abib, you are leaving. |
| KJV | This day came ye out in the month Abib. |
| ASV | This day ye go forth in the month Abib. |
| YLT | To-day ye are going out, in the month of Abib. |
| WEB | Today you go out in the month Abib. |
| BBE | On this day, in the month Abib, you are going out. |
The translations agree on the phrasing of יֹצְאִ֑ים — see How Translations Differ.
The sentence consists of a main clause indicating the action and a prepositional phrase providing temporal context.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
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 — Exodus 13:4
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 Exodus from Egyptgenerated
Exodus 13:4 marks a critical moment as Moses instructs the Israelites on the day they are to leave Egypt, emphasizing the importance of this event in their history. This departure is not just a physical journey but also a significant spiritual milestone, as it represents their liberation from slavery and the beginning of their journey to the Promised Land. The month of Abib, when this occurs, is deeply tied to the Passover celebration, which commemorates their deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 23:15 | You are to keep the Feast of Unleavened Bread as I commanded you: At the appointed time in the month of Abib you are to eat unleavened bread for seven days, because that was the month you came out of Egypt. No one may appear before Me empty-handed. |
| 2 | Exodus 34:18 | You are to keep the Feast of Unleavened Bread. For seven days at the appointed time in the month of Abib, you are to eat unleavened bread as I commanded you. For in the month of Abib you came out of Egypt. |
| 3 | Deuteronomy 16:1–3 | Observe the month of Abib and celebrate the Passover to the LORD your God, because in the month of Abib the LORD your God brought you out of Egypt by night. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — יֹצְאִ֑ים, yo.tze.'Imgenerated
The Hebrew word יָצָא (yatsa') means to go out or come out, indicating a departure or emergence. In this verse, it is used in the participial form, suggesting an ongoing action: you are leaving, which emphasizes the immediacy of the Israelites' departure from Egypt.
The verb yatsa' carries a sense of movement and transition, marking the Israelites' exit from bondage into freedom. This word encapsulates the essence of their journey, highlighting both the physical act of leaving and the broader implications of liberation.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as you are leaving, which is consistent across several translations including the KJV and ASV.
Sentence Structuregenerated
The main verb יֹצְאִ֑ים governs the sentence, indicating the action of leaving. The structure is straightforward, with the subject אַתֶּם preceding the verb, which is common in Hebrew syntax.
The phrase בְּחֹ֖דֶשׁ introduces the temporal context, specifying when this departure occurs, while the noun phrases provide additional details about the month and the significance of this day.
Septuagint Backgroundgenerated
The Septuagint translates יֹצְאִ֑ים as ἐκπορεύεσθε, which conveys the idea of going forth. This choice reflects a similar emphasis on movement and departure, aligning with the Hebrew meaning while adapting to the Greek linguistic context.
This translation choice reinforces the theme of liberation and the transition from one state of existence to another, which is central to the narrative of the Exodus.
In plain words — the whole versegenerated
Exodus 13:4 tells us that Moses is instructing the Israelites on the day they are leaving Egypt, which is a significant moment in their history. This departure is marked in the month of Abib, which is linked to the Passover celebration, symbolizing their liberation from slavery and the beginning of their journey to the Promised Land.
Frequently Asked Questionsgenerated
Abib marks the time of young barley and is associated with the Passover, representing the beginning of the harvest and the Israelites' liberation from Egypt.
This day is a pivotal moment in Israel's history, commemorating their escape from slavery and God's deliverance, which is celebrated annually during Passover.
The verse highlights the timing of the Israelites' departure, which coincides with the Passover, a festival that commemorates their deliverance from Egypt.
Leaving Egypt represents a transition from bondage to freedom, a significant spiritual and physical journey towards the Promised Land.
Reflection Questionsgenerated
- What does this verse teach us about the importance of remembering significant events in our lives?
- How can we apply the concept of leaving behind bondage in our own lives?
- What does the month of Abib symbolize in our spiritual journey?
- In what ways can we celebrate moments of liberation and new beginnings?
The early church on this verse — how the Fathers read it
Early interpretations of this verse often highlight the significance of the Exodus as a moment of spiritual liberation, as seen in the writings of Pseudo-Macarius.
But if man groans and cries out to God, he sends him the spiritual Moses, who redeems him from the slavery of the Egyptians. But man first cries out and groans and then he receives the beginning of deliverance.Early Church Fathers on Exodus 13 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Exodus 13:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis day came ye out,.... Out of Egypt, on the fifteenth of Nisan, as the Targum of Jonathan: in the month Abib; which signifies an ear of corn, because in this month barley was in the ear, see
Read John Gill on Exodus 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis day came ye out in the month Abib. Month Abib - literally, a green ear, and hence, the month Abib is the month of green ears, corresponding to the middle of our March.
Read Robert Jamieson on Exodus 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSee , in the spring-time, the most proper season for a long journey.
Read Matthew Poole on Exodus 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 13:4 This day came ye out in the month Abib.Ver. 4. In the month Abib.] The flowery month, as Micarius calls it.
Read John Trapp on Exodus 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) The month Abib.—Abib means “green ears of corn,” or “greenness;” and the month of Abib was that in which the wheat came into ear, and the earth generally renewed its verdure. It was a “vague,” or shifting month, since it properly began with the day of the full moon that followed next after the vernal equinox. It retained its name until the Babylonian captivity, when the Babylonian name Nisan superseded the original one (Nehemiah 2:1; Esther 3:7).
Read Charles John Ellicott on Exodus 13 →CambridgeThe Cambridge Bible for Schools and Colleges4. ye go forth] lit. are going forth. The Exodus is represented as in process of taking place. The participle is constantly used similarly in Deuteronomy. the month of Abib, i.e. the month of fresh young ears (Leviticus 2:14 Heb.); mentioned again in Exodus 23:15 = Exodus 34:18, Deuteronomy 16:1†. It is the old Canaanitish name of the month called by P the ‘first month’ (see on Exodus 12:2).
Read Cambridge on Exodus 13 →Albert Barnes1798–1870Barnes' Notes on the BibleAbib - April. Compare Exodus 12:2. It is uncertain whether this name was ancient or given then for the first time.
Read Albert Barnes on Exodus 13 →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
Today, in the month of Abib, you are leaving.
Today you go out in the month Abib.
Today, in the month of Abib, you are leaving.
On this day, in the month of Abib, you are going out.
Tyndale line
This day came ye out in the month Abib.
This day ye go forth in the month Abib.
This day ye go forth in the month Abib.
This day ye came out in the month Abib.
This day come yee out in the moneth of Abib.
Strictly literal
Ye come out to-day, in the month Abib.
To-day ye are going out, in the month of Abib.
you are going out today, in the month of Abib.
This day go ye out, in the month of Abib.
You are going out of Egypt on this day, in the month of Aviv.
From the Latin
This day you go forth in the month of new corn.
Simplified
Today you are on your way, this day in the month of Abib.
On this day, in the month Abib, you are going out.
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 aligns with the Septuagint in its core message, with both agreeing on the essential wording. However, the Samaritan Pentateuch presents two differing words: ו (and) and יוצאים (go out), indicating slight variations in the text.
הַיּ֖וֹם אַתֶּ֣ם יֹצְאִ֑ים בְּחֹ֖דֶשׁ הָאָבִֽיב׃
5 of the 5 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.
ואתם יוצאים בחדשׁ האביב
2 words differ from the Masoretic Text: ו (and), יוצאים (go out)
[היום] [אתם] יצאים בחדש האביב
1 word on the leather — 2 partly restored, 2 supplied entire by an editor.
[היום] [אתם] יוציאים [בחדש] [האביב]
nothing on the leather here — 1 partly restored, 4 supplied entire by an editor.
[היום] אתמה [יוצאים] [בחודש] [האביב]
nothing on the leather here — 1 partly restored, 4 supplied entire by an editor.
[היום] [אתם] יוצאים [בחודש] האביב
2 words on the leather — 3 supplied entire by an editor.
[היום] [אתם] [יצאים] [בחודש] [האביב]
nothing on the leather here — 5 supplied entire by an editor.
[היום] [אתם] [יצאים] [בחדש] האביב
1 word on the leather — 4 supplied entire by an editor.
[היום] [אתם] [יצאים] [בחדש] [האביב]
nothing on the leather here — 5 supplied entire by an editor.
היום אתם יצאים בחדש [האביב]
3 words on the leather — 1 partly restored, 1 supplied entire by an editor.
היום [אתם] [יצאים] [בחדש] [האביב]
nothing on the leather here — 1 partly restored, 4 supplied entire by an editor.
[היום] אתם [יצאים] בחדש האביב
2 words on the leather — 1 partly restored, 2 supplied entire by an editor.
היום אתם יצאים בחדש האביב
5 words on the leather.
היום אתם יצאים בחדש האביב
5 words on the leather.
היום אתם יציאים בחדש האביב
5 words on the leather.
היום אתם יצאים [בחדש] [האביב]
3 words on the leather — 2 supplied entire by an editor.
אתמה יוצאים [בחדש] [האביב]
4 words of the verse are on this fragment — 1 partly restored, 2 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 Exodus 13:4
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.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
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-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
חֹ֫דֶשׁ (chodesh) refers to the concept of newness, specifically the new moon and the month. It denotes both the lunar month and the first day of that month. The entries consistently emphasize its connection to timekeeping in the Hebrew calendar.
חֹ֫דֶשׁ 282 n.m. (newness), new moon, month
base
H2320 חֹ֫דֶשׁ (newness), new moon, month
2320 chodesh kho'-desh
from 2318; the new moon; by implication, a
month:--month(-ly), new moon.
see HEBREW for 02318
חֹ֫דֶשׁ (cho.desh) — month.
: month
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
חֹ֫דֶשׁ (cho.desh) — month: new moon.
: new_moon
1) the new moon, month, monthly
1a) the first day of the month
1b) the lunar month
Also means: cho.desh (חֹ֫דֶשׁ ": month" H2320)
Prep | N-ms — 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 אָבִיב (*abiyb*) refers to fresh, young ears of barley and is associated with the month of Abib (or Nisan), which is linked to the Exodus and Passover. It is derived from an unused root meaning to be tender. The term appears in several Old Testament verses, including Exodus 9:31 and Deuteronomy 16:1.
אָבִיב n.m. Lv 2:14 coll. (Lag BN 207 Inf.)
fresh, young ears of barley Ex 9:31; indef. Lv 2:14 מִנְחַת בִּכּוּרִים לַיהוָה א׳ קָלוּי בָּאֵשׁ.
חֹדֶשׁ הָֽאָבִֽיב month of ear-forming, or of growing green, Abib, month of Exodus & passover, Ex 13:4 23:15 34:18, 18 (JE), Dt 16:1, 1 (1st month = c. April = הָרִאשֹׁן, הַחֹדֶשׁ הָר׳ (q.v.) in P; v. Di Ex 12:2; = postexilic נִיסָן q.v.)
done
H24 אָבִיב . fresh, young ears of barley
. month of ear-forming, or of growing green, Abib, month of Exodus $amp; passover
24 'abiyb aw-beeb'
from an unused root (meaning to be tender); green, i.e. a
young ear of grain; hence, the name of the month Abib or
Nisan:--Abib, ear, green ears of corn (not maize).
אָבִיב (a.viv) — Abib.
Month of exodus and passover (March or April)
Also named: ni.san (נִיסָן "Nisan" H5212)
This name means fresh, young barley ears, barley
Art | N-ms — Particle · nounHTd/Ntbsa
a'-bib ('abhibh, young ear of barley or other grain, Ex 9:31; Le 2:14): The first month of the Israelite year, called Nisan in Ne 2:1; Es 3:7, is Abib in Ex 13:4; 23:15; 34:18; compare De 16:1. Abib is not properly a name of a month, but part of a descriptive phrase, "the month of young ears of grain." This may indicate the Israelite way of determining the new year (Ex 12:2), the year beginning with the new moon nearest or next preceding this stage of the growth of the barley. The year thus indicated was practically…
Abib
An ear of corn, the month of newly-ripened grain (Ex. 13:4; 23:15); the first of the Jewish ecclesiastical year, and the seventh of the civil year. It began about the time of the vernal equinox, on 21st March. It was called Nisan, after the Captivity (Neh. 2:1). On the fifteenth day of the month, harvest was begun by gathering a sheaf of barley, which was offered unto the Lord on the sixteenth (Lev. 23:4-11).
(green fruits). [MONTH]
The first month of the ecclesiastical year of the Hebrews; afterwards called Nisan. It answered nearly to our April. Abib signifies green ears of grain, or fresh fruits. It was so named, because grain, particularly barley, was in ear at the time. On the tenth of this month the passover-lamb was set apart; it was killed on the fourteenth towards sunset, and eaten the same evening after the fifteenth day had begun. The seven days from the fifteenth to the twenty-first inclusive, were "the feast of unleavened bread," closing with a solemn convocation, Ex 12:1-13:22.