Exodus 9:31 — Word Study
WLCוְהַפִּשְׁתָּ֥ה וְהַשְּׂעֹרָ֖ה נֻכָּ֑תָה כִּ֤י הַשְּׂעֹרָה֙ אָבִ֔יב וְהַפִּשְׁתָּ֖ה גִּבְעֹֽל׃
BSANow the flaxpishtâh [a plant used for linen or lamp wicks] and barleysᵉʻôrâh [a staple grain] were destroyednâkâh■ [smitten, struck] sincekîy the barleysᵉʻôrâh [young grain] was ripe and the flaxpishtâh [in the ear, abib, with buds, in bloom] [was] in bloomgibʻôl△ [bolled, flowering]
| Greek | English | Parsing |
|---|---|---|
| וְהַפִּשְׁתָּ֥ה | and the flax | Conjunction, particle, noun common feminine singular absolute |
| וְהַשְּׂעֹרָ֖ה | and the barley | Conjunction, particle, noun common feminine singular absolute |
| נֻכָּ֑תָה | it was struck | Verb, Pual, perfect third person feminine singular |
| כִּ֤י | for | Particle |
| הַשְּׂעֹרָה֙ | the barley | Particle, noun common feminine singular absolute |
| אָבִ֔יב | [was] young barley ear[s] | Noun common, both singular absolute |
| וְהַפִּשְׁתָּ֖ה | and the flax | Conjunction, particle, noun common feminine singular absolute |
| גִּבְעֹֽל׃ | [was] bud | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | (Now the flax and barley were destroyed, since the barley was ripe and the flax was in bloom; |
| KJV | And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. |
| ASV | And the flax and the barley were smitten: for the barley was in the ear, and the flax was in bloom. |
| YLT | And the flax and the barley have been smitten, for the barley [is] budding, and the flax forming flowers, |
| WEB | The flax and the barley were struck, for the barley had ripened and the flax was blooming. |
| BBE | And the flax and the barley were damaged, for the barley was almost ready to be cut and the flax was in flower. |
Where they part company is in the rendering of נֻכָּ֑תָה — see How Translations Differ.
The sentence is structured around a main clause followed by a reason clause, providing clarity on the cause of the destruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
The sentence as the grammar sees it Open the tree ›
1 of 8 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 9:31
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 Seventh Plague: Hailgenerated
Exodus 9:31 describes the destruction of flax and barley due to a devastating plague sent by God as a judgment against Egypt. This event emphasizes the severity of the plagues and the impact on the Egyptian economy, particularly their agricultural staples. The context highlights the ongoing struggle between Moses and Pharaoh, illustrating the consequences of Pharaoh's hardened heart and refusal to heed God's warnings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ruth 1:22 | So Naomi returned from the land of Moab with her daughter-in-law Ruth the Moabitess. And they arrived in Bethlehem at the beginning of the barley harvest. |
| 2 | Ruth 2:23 | So Ruth stayed close to the servant girls of Boaz to glean grain until the barley and wheat harvests were finished. And she lived with her mother-in-law. |
| 3 | Amos 4:9 | “I struck you with blight and mildew in your growing gardens and vineyards; the locust devoured your fig and olive trees, yet you did not return to Me,” declares the LORD. |
| 4 | Habakkuk 3:17 | Though the fig tree does not bud and no fruit is on the vines, though the olive crop fails and the fields produce no food, though the sheep are cut off from the fold and no cattle are in the stalls, |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — נֻכָּ֑תָה, nu.Ka.tahgenerated
The verb נָכָה (nakah) means to strike or smite, indicating an act of destruction. In this verse, it is used in the Pual form, which conveys a passive sense — the crops were struck down by an external force, signifying divine judgment.
This word appears frequently in the context of punishment or calamity, underscoring the severity of the event. The parsing indicates that it is a perfect tense, suggesting a completed action — the crops have already been destroyed.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verb is rendered as were destroyed, which aligns with the KJV and ASV.
Sentence Structuregenerated
The main verb נֻכָּ֑תָה governs the sentence, indicating the action of destruction. The structure includes noun phrases for the subjects (the flax and barley) and clauses that provide the reasons for their destruction.
The Hebrew word order places emphasis on the crops first, highlighting their importance before introducing the cause of their destruction.
Septuagint Backgroundgenerated
The Septuagint translates נֻכָּ֑תָה as ἐπλήγη (eplēgē), meaning 'was struck.' This choice reflects a direct interpretation of the Hebrew, emphasizing the action of striking as a divine judgment.
The use of this Greek term aligns with the understanding of the event as a significant act of God against the Egyptians.
In plain words — the whole versegenerated
Exodus 9:31 tells us that the flax and barley crops were destroyed because the barley was ripe and the flax was in bloom. This destruction was part of the plagues that God sent to Egypt, demonstrating His power and judgment.
Frequently Asked Questionsgenerated
The destruction of the crops indicates God's judgment against Egypt, showing the severity of the plagues.
Flax and barley were essential crops in ancient Israel, and their destruction would have significant economic implications.
This event is part of the series of plagues that demonstrate God's power and Pharaoh's stubbornness in refusing to let the Israelites go.
The event serves as a reminder of the consequences of disobedience to God and the importance of heeding His warnings.
Reflection Questionsgenerated
- What does the destruction of the crops reveal about God's power and judgment?
- How can we apply the lessons from this event to our own lives regarding obedience to God?
- In what ways do we see God's judgment manifesting in the world today?
- How does understanding the significance of these crops enhance our reading of the Exodus narrative?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 9:31 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the flax and the barley was smitten,.... With the hail, thunder, and lightning, and were beat down, bruised, broken, and blasted, and destroyed; of the former there were great quantities produced
Read John Gill on Exodus 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
Read Robert Jamieson on Exodus 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe flax and the barley were not so necessary for human life as the wheat and rye. Thus God still sends smaller judgments to usher in the greater.
Read Matthew Poole on Exodus 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 9:31 And the flax and the barley was smitten: for the barley [was] in the ear, and the flax [was] bolled.Ver. 31, 32. And the flax and the barley.] We need not wonder that in Egypt their barley harvest was so long before their wheat harvest; since, from the overflow of the Nile, and the difference of the climate, it must, needs be otherwise with them than with other countries.
Read John Trapp on Exodus 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(31) The flax and the barley was smitten.—Flax was grown largely in Egypt, since linen garments were very generally worn by the people, and were the necessary attire of the priests (Herod. ii. 37). Mummies also were swathed in linen bandages (Herod. ii. 86); and soldiers wore linen corselets (Herod. ii. 182, 3:47). Barley was grown as food for horses, as an element in the manufacture of beer, and as a material for an inferior kind of bread. The flax is “bolled”—i.e., forms its seed-vessel—towards the end of January or beginning of February, and the barley comes into ear about the same time. These facts fix the date of this plague, and help to fix the dates both of the earlier and the later…
Read Charles John Ellicott on Exodus 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 31. The flax and the barley was smitten] The word פשתה pishtah, flax, Mr. Parkhurst thinks, is derived from the root pashat, to strip, because the substance which we term flax is properly the bark or rind of the vegetable, pilled or stripped off the stalks. From time immemorial Egypt was celebrated for the production and manufacture of flax: hence the linen and fine linen of Egypt, so often spoken of in ancient authors. Barley] שערה seorah, from שער saar, to stand on end, to be rough, bristly, c. hence שער sear, the hair of the head, and sair, a he-goat, because of its shaggy hair; and hence also barley, because of the rough and prickly beard with which the ears are covered and…
Read AdamClarke on Exodus 9 →CambridgeThe Cambridge Bible for Schools and Colleges13–35. The seventh plague. The hail. From J, with short passages, probably, from E. 13, 17–18. The announcement of the plague: cf. Exodus 8:1-3; Exodus 8:20-23, Exodus 9:1-4.
Read Cambridge on Exodus 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSEVENTH PLAGUE — THE HAIL, Exodus 9:13-35. The third triad of judgments is introduced with unusual formality and solemnity. Pharaoh was now a “vessel of wrath,” fit only for destruction. See note on Exodus 9:12.
Read Daniel Denison Whedon on Exodus 9 →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
(Now the flax and barley were destroyed, since the barley was ripe and the flax was in bloom;
The flax and the barley were struck, for the barley had ripened and the flax was blooming.
(Now the flax and barley were destroyed, since the barley was ripe and the flax was in bloom;
(Now the flax and the barley were struck by the hail, for the barley had ripened and the flax was in bud.
Tyndale line
And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
And the flax and the barley were smitten: for the barley was in the ear, and the flax was in bloom.
And the flax and the barley were smitten: for the barley was in the ear, and the flax was bolled.
And the flax and the barley were smitten: for the barley was in the ear, and the flax was bolled.
(And the flaxe, and the barley were smitten: for the barley was eared, and the flaxe was bolled.
Strictly literal
And the flax and the barley were smitten; for the barley was in the ear, and the flax was bolled.
And the flax and the barley have been smitten, for the barley [is] budding, and the flax forming flowers,
And the flax and the barley have been struck, for the barley [is] budding, and the flax forming flowers,
And the flax and the barley were smitten; for the barley was in the ear, and the flax was bolled.
Now the flax and the barley were ruined, for the barley was maturing in the ear, and the flax was in bloom.
From the Latin
The flax therefore and the barley were hurt, because the barley was green, and the flax was now boiled:
Simplified
(The flax and barley were destroyed, because the barley was ripe and the flax was flowering.
And the flax and the barley were damaged, for the barley was almost ready to be cut and the flax was in flower.
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 agree closely, with all eight words matched. The Samaritan Pentateuch differs by using the word נכו (strike) instead of the perfect form found in the MT. The Dead Sea Scrolls show one word on the leather with partial restorations, indicating some variation but maintaining the overall meaning.
וְהַפִּשְׁתָּ֥ה וְהַשְּׂעֹרָ֖ה נֻכָּ֑תָה כִּ֤י הַשְּׂעֹרָה֙ אָבִ֔יב וְהַפִּשְׁתָּ֖ה גִּבְעֹֽל׃
8 of the 8 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.
והפשׁתה והשׂערה נכו כי השׂערה אביב והפשׁתה גבעל
1 word differs from the Masoretic Text: נכו (strike)
והפשתה [והשערה] [נכתה] [כי] [הפשתה] גבעל והשערה ב
1 word on the leather — 3 partly restored, 4 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 9:31
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.
פִּשְׁתָּה (pishtah) refers to flax, a plant used for making linen, and also denotes a wick, likely due to its fibrous nature. The word is feminine and is derived from a related term. The entries consistently highlight its dual meaning related to both the plant and its use in lamps.
פִּשְׁתָּה n.f. flax
growing
= wick
base
H6594 פִּשְׁתָּה flax . growing
. = wick
6594 pishtah pish-taw'
feminine of 6593; flax; by implication, a wick:--flax, tow.
see HEBREW for 06593
פִּשְׁתָּה (pish.tah) — flax.
1) flax
1a) flax (of the plant)
1b) as wick for lamp
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
flaks pesheth, also pishtah; linon (Mt 12:20)): The above Hebrew words are applied
(1) to the plant: "The flax was in bloom" (the King James Version "bolled"; Ex 9:31);
(2) the "stalks of flax," literally, "flax of the tree," put on the roof to dry (Jos 2:6);
(3) to the fine fibers used for lighting: the King James Version "tow," "flax," the Revised Version (British and American). "A dimly burning wick will he not quench" (Isa 42:3); "They are quenched as a wick" (Isa 43:17). The thought is perhaps of a scarcely lighted wick just kindled with difficulty from a spark.
Flax
(Heb. pishtah, i.e., “peeled”, in allusion to the fact that the stalks of flax when dried were first split or peeled before being steeped in water for the purpose of destroying the pulp). This plant was cultivated from earliest times. The flax of Egypt was destroyed by the plague of hail when it “was bolled”, i.e., was forming pods for seed (Ex. 9:31). It was extensively cultivated both in Egypt and Palestine. Reference is made in Josh. 2:6 to the custom of drying flax-stalks by exposing them to the sun on the flat roofs of houses. It was much used in forming articles of clothing such as girdles, also cords and bands (Lev. 13:48, 52, 59; Deut. 22:11). (See…
a well-known plant with yellowish stem and bright-blue flowers. Its fibres are employed in the manufacture of linen. The root contains an oil, and after the oil is expressed is sued as a food for cattle. Egypt was celebrated for the culture of flax and the manufacture of linen. The spinning was anciently done by women of noble birth. It seems probable that the cultivation of flax for the purpose of the manufacture of linen was by no means confined to Egypt, but that, originating in India, it spread over Asia at a very early period of antiquity. That it was grown in Palestine even before the conquest of that country by the Israelites appears from (Joshua 2:6) The various processes employed in preparing the flax for manufacture into cloth are indicated: The drying process. The peeling of the stalks and separation of the fibres. The…
A well-known plant, upon which the industry of mankind has been exercised with the greatest success and utility, Jos 2:6 Pr 1:13.
Moses speaks of the flax in Egypt, Ex 9:31, which country has been celebrated, from time immemorial, for its production and manufacture. The "fine linen of Egypt," which was manufactured from this article, is spoken of for its superior excellence, in Scripture, Pr 7:16 Eze 27:7. It is however, probable that fine cotton is sometimes to be understood when the Byssus is spoken of. Most of the linen found wrapped around Egyptian mummies will hardly compare with our common sheetings. But some…
שְׂעֹרָה (se'orah) refers to barley, specifically the bearded grain. It can denote both the plant and the grain itself. The word is derived from a root meaning 'roughness,' which relates to the texture of barley. There are no significant disagreements among the lexicons regarding its meaning.
שְׂעֹרָה n.f. barley (bearded grain)
base
H8184 שְׂעֹרָה barley (bearded grain)
8184 s`orah seh-o-raw'
or snowrah {seh-o-raw'} (feminine meaning the plant); and
(masculine meaning the grain); also s or {seh-ore'}; or s-owr
{seh-ore'}; from 8175 in the sense of roughness; barley (as
villose):--barley.
see HEBREW for 08175
שְׂעֹרָה (se.o.rah) — barley.
1) barley
1a) barley (of the plant)
1b) barley (of the meal or grain)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
bar'-li (se`orah):
(1) In the Bible, as in modern times, barley was a characteristic product of Palestine--"a land of wheat and barley, and vines and fig-trees," etc. (De 8:8), the failure of whose crop was a national disaster (Joe 1:11). It was, and is, grown chiefly as provender for horses and asses (1Ki 4:28), oats being practically unknown, but it was, as it now is, to some extent, the food of the poor in country districts (Ru 2:17; 2Ki 4:42; Joh 6:9,13). Probably this is the meaning of the dream of the Midianite concerning Gideon: "Behold, I dreamed a dream; and, lo…
Barley
A grain much cultivated in Egypt (Ex. 9:31) and in Palestine (Lev. 27:16; Deut. 8:8). It was usually the food of horses (1 Kings 4:28). Barley bread was used by the poorer people (Judg. 7:13; 2 Kings 4:42). Barley of the first crop was ready for the harvest by the time of the Passover, in the middle of April (Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal (Num. 5:15). Our Lord fed five thousand…
is one of the most important of the cereal grains, and the most hardy of them all. It was grown by the Hebrews, (Leviticus 27:16; 8:8; Ruth 2:17) etc., who used it for baking into bread chiefly among the poor, (Judges 7:13; 2 Kings 4:42; John 6:9,13) and as fodder for horses. (1 Kings 4:28) The barley harvest, (Ruth 1:22; 2:23; 2 Samuel 21:9;10) takes place in Palestine in March and April, and in the hilly district as late as May. It always precedes the wheat…
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Pual-Perf-3fs — Verb · Pual · perfect third person feminine singularHVPp3fs
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
שְׂעֹרָה (se'orah) refers to barley, specifically the bearded grain. It can denote both the plant and the grain itself. The word is derived from a root meaning 'roughness,' which relates to the texture of barley. There are no significant disagreements among the lexicons regarding its meaning.
שְׂעֹרָה n.f. barley (bearded grain)
base
H8184 שְׂעֹרָה barley (bearded grain)
8184 s`orah seh-o-raw'
or snowrah {seh-o-raw'} (feminine meaning the plant); and
(masculine meaning the grain); also s or {seh-ore'}; or s-owr
{seh-ore'}; from 8175 in the sense of roughness; barley (as
villose):--barley.
see HEBREW for 08175
שְׂעֹרָה (se.o.rah) — barley.
1) barley
1a) barley (of the plant)
1b) barley (of the meal or grain)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
bar'-li (se`orah):
(1) In the Bible, as in modern times, barley was a characteristic product of Palestine--"a land of wheat and barley, and vines and fig-trees," etc. (De 8:8), the failure of whose crop was a national disaster (Joe 1:11). It was, and is, grown chiefly as provender for horses and asses (1Ki 4:28), oats being practically unknown, but it was, as it now is, to some extent, the food of the poor in country districts (Ru 2:17; 2Ki 4:42; Joh 6:9,13). Probably this is the meaning of the dream of the Midianite concerning Gideon: "Behold, I dreamed a dream; and, lo…
Barley
A grain much cultivated in Egypt (Ex. 9:31) and in Palestine (Lev. 27:16; Deut. 8:8). It was usually the food of horses (1 Kings 4:28). Barley bread was used by the poorer people (Judg. 7:13; 2 Kings 4:42). Barley of the first crop was ready for the harvest by the time of the Passover, in the middle of April (Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal (Num. 5:15). Our Lord fed five thousand…
is one of the most important of the cereal grains, and the most hardy of them all. It was grown by the Hebrews, (Leviticus 27:16; 8:8; Ruth 2:17) etc., who used it for baking into bread chiefly among the poor, (Judges 7:13; 2 Kings 4:42; John 6:9,13) and as fodder for horses. (1 Kings 4:28) The barley harvest, (Ruth 1:22; 2:23; 2 Samuel 21:9;10) takes place in Palestine in March and April, and in the hilly district as late as May. It always precedes the wheat…
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
HNcbsa — Noun common · both singular absoluteHNcbsa
פִּשְׁתָּה (pishtah) refers to flax, a plant used for making linen, and also denotes a wick, likely due to its fibrous nature. The word is feminine and is derived from a related term. The entries consistently highlight its dual meaning related to both the plant and its use in lamps.
פִּשְׁתָּה n.f. flax
growing
= wick
base
H6594 פִּשְׁתָּה flax . growing
. = wick
6594 pishtah pish-taw'
feminine of 6593; flax; by implication, a wick:--flax, tow.
see HEBREW for 06593
פִּשְׁתָּה (pish.tah) — flax.
1) flax
1a) flax (of the plant)
1b) as wick for lamp
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
flaks pesheth, also pishtah; linon (Mt 12:20)): The above Hebrew words are applied
(1) to the plant: "The flax was in bloom" (the King James Version "bolled"; Ex 9:31);
(2) the "stalks of flax," literally, "flax of the tree," put on the roof to dry (Jos 2:6);
(3) to the fine fibers used for lighting: the King James Version "tow," "flax," the Revised Version (British and American). "A dimly burning wick will he not quench" (Isa 42:3); "They are quenched as a wick" (Isa 43:17). The thought is perhaps of a scarcely lighted wick just kindled with difficulty from a spark.
Flax
(Heb. pishtah, i.e., “peeled”, in allusion to the fact that the stalks of flax when dried were first split or peeled before being steeped in water for the purpose of destroying the pulp). This plant was cultivated from earliest times. The flax of Egypt was destroyed by the plague of hail when it “was bolled”, i.e., was forming pods for seed (Ex. 9:31). It was extensively cultivated both in Egypt and Palestine. Reference is made in Josh. 2:6 to the custom of drying flax-stalks by exposing them to the sun on the flat roofs of houses. It was much used in forming articles of clothing such as girdles, also cords and bands (Lev. 13:48, 52, 59; Deut. 22:11). (See…
a well-known plant with yellowish stem and bright-blue flowers. Its fibres are employed in the manufacture of linen. The root contains an oil, and after the oil is expressed is sued as a food for cattle. Egypt was celebrated for the culture of flax and the manufacture of linen. The spinning was anciently done by women of noble birth. It seems probable that the cultivation of flax for the purpose of the manufacture of linen was by no means confined to Egypt, but that, originating in India, it spread over Asia at a very early period of antiquity. That it was grown in Palestine even before the conquest of that country by the Israelites appears from (Joshua 2:6) The various processes employed in preparing the flax for manufacture into cloth are indicated: The drying process. The peeling of the stalks and separation of the fibres. The…
A well-known plant, upon which the industry of mankind has been exercised with the greatest success and utility, Jos 2:6 Pr 1:13.
Moses speaks of the flax in Egypt, Ex 9:31, which country has been celebrated, from time immemorial, for its production and manufacture. The "fine linen of Egypt," which was manufactured from this article, is spoken of for its superior excellence, in Scripture, Pr 7:16 Eze 27:7. It is however, probable that fine cotton is sometimes to be understood when the Byssus is spoken of. Most of the linen found wrapped around Egyptian mummies will hardly compare with our common sheetings. But some…
גִּבְעֹל (gib`ol) means 'bud' and is derived from the root word for 'calyx of a flower.' It appears in Exodus 9:31, where it describes the state of flax during a plague. The entries consistently define it as a botanical term without significant disagreement.
גִּבְעֹל n.[m.] bud—Ex 9:31 the flax was bud
ref
H1392 גִּבְעֹל bud
1392 gib`ol ghib-ole'
prolonged from 1375; the calyx of a flower:--bolled.
see HEBREW for 01375
גִּבְעֹל (giv.ol) — bud.
bud
N-ms — Noun common · masculine singular absoluteHNcmsa
See FLOWERS.