Haggai 2:19 — Word Study
WLCהַע֤וֹד הַזֶּ֙רַע֙ בַּמְּגוּרָ֔ה וְעַד־ הַגֶּ֨פֶן וְהַתְּאֵנָ֧ה וְהָרִמּ֛וֹן וְעֵ֥ץ הַזַּ֖יִת לֹ֣א נָשָׂ֑א מִן־ הַיּ֥וֹם הַזֶּ֖ה אֲבָרֵֽךְ׃ ס
BSAIs there stillʻôwd [yet remaining, as yet] seedzeraʻ [offspring, descendants] in the barnmᵉgûwrâh [storehouse, grain storage] The vinegephen [a grapevine] the figtᵉʼên [common food source] the pomegranaterimmôwn [fruit or tree] and the olivezayith treeʻêts [tree of oil and light] have notlôʼ yetʻad [hitherto, until now] yielded [fruit]nâsâʼ■ [brought forth, produced, crops, harvest] But frommin thiszeh day onyôwm [this point in time, henceforward] I will bless youbârak▸ [praise, honor, bestow my favor upon you]
| Greek | English | Parsing |
|---|---|---|
| הַע֤וֹד | ¿ still | Particle |
| הַזֶּ֙רַע֙ | [is] the seed | Particle, noun common masculine singular absolute |
| בַּמְּגוּרָ֔ה | in the granary | Preposition, noun common feminine singular absolute |
| וְעַד־ | and to | Conjunction, preposition |
| הַגֶּ֨פֶן | the vine | Particle, noun common both singular absolute |
| וְהַתְּאֵנָ֧ה | and the fig tree | Conjunction, particle, noun common feminine singular absolute |
| וְהָרִמּ֛וֹן | and the pomegranate | Conjunction, particle, noun common masculine singular absolute |
| וְעֵ֥ץ | and [the] tree of | Conjunction, noun common masculine singular construct |
| הַזַּ֖יִת | the olive | Particle, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| נָשָׂ֑א | it has borne [fruit] | Verb, Qal, perfect third person masculine singular |
| מִן־ | from | Preposition |
| הַיּ֥וֹם | the day | Particle, noun common masculine singular absolute |
| הַזֶּ֖ה | this | Particle, particle |
| אֲבָרֵֽךְ׃ ס | I will bless | Verb, Piel, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Is there still seed in the barn? The vine, the fig, the pomegranate, and the olive tree have not yet yielded fruit. But from this day on, I will bless you.” |
| KJV | Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you. |
| ASV | Is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree have not brought forth; from this day will I bless you. |
| YLT | Is the seed yet in the barn? And hitherto the vine and the fig, And the pomegranate, and the olive-tree, Have not borne — from this day I bless.' |
| WEB | Is the seed yet in the barn? Yes, the vine, the fig tree, the pomegranate, and the olive tree haven’t produced. From today I will bless you.’” |
| BBE | Is the seed still in the store-house? have the vine and the fig-tree, the pomegranate and the olive-tree, still not given their fruit? from this day I will send my blessing on you. |
The translations agree on the promise of blessing found in אֲבָרֵךְ.
The main clause presents God's promise, while the preceding phrases set the context of current barrenness.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָשָׂא
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 — Haggai 2:19
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 Promise of Blessinggenerated
Haggai 2:19 reflects a pivotal moment for the Israelites as they rebuild the temple. God reassures them of His continued presence and blessing, even when their current situation appears bleak. The mention of seed and fruit emphasizes the hope of future prosperity and divine favor, echoing themes found throughout the Old Testament, such as in Leviticus 26:3 and Deuteronomy 28:2-15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Habakkuk 3:17–18 | 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, |
| 2 | Genesis 26:12 | Now Isaac sowed seed in the land, and that very year he reaped a hundredfold. And the LORD blessed him, |
| 3 | Leviticus 26:3–13 | If you follow My statutes and carefully keep My commandments, |
| 4 | Deuteronomy 15:10 | Give generously to him, and do not let your heart be grieved when you do so. And because of this the LORD your God will bless you in all your work and in everything to which you put your hand. |
| 5 | Deuteronomy 28:2–15 | And all these blessings will come upon you and overtake you, if you will obey the voice of the LORD your God: |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֲבָרֵךְ, 'a.va.Rekhgenerated
The verb אֲבָרֵךְ (*barak*) is in the imperfect tense, indicating an action that will take place in the future. It is derived from a root meaning 'to kneel' and encompasses the idea of blessing, which involves bestowing favor or honor.
In this verse, God promises to bless the people, suggesting a restoration of their fortunes and a renewal of their covenant relationship with Him. This act of blessing is significant, as it marks a turning point for the community, moving from a state of barrenness to one of abundance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the core message of the verse, emphasizing God's promise to bless His people.
Sentence Structuregenerated
The verse contains a main clause with the finite verb אֲבָרֵךְ, I will bless, which governs the overall promise. It is preceded by a series of noun phrases outlining the current state of the seed and the trees, emphasizing the lack of fruit.
The structure highlights a contrast between the present barrenness and the future blessing, with the verb signaling a decisive action from God. The arrangement of the phrases underscores the transition from despair to hope.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word εὐλογήσω (*eulogēsō*) to translate אֲבָרֵךְ, which also means 'I will bless.' This choice maintains the promise of divine favor, consistent with the Hebrew text.
This translation reflects the continuity of the blessing theme found throughout the Scriptures, as the Greek word carries similar connotations of praise and honor.
In plain words — the whole versegenerated
Haggai 2:19 asks if there is still seed in the barn and states that the vine, fig, pomegranate, and olive tree have not yet produced fruit. God promises to bless His people from that day forward, showing hope for future abundance.
Frequently Asked Questionsgenerated
It signifies potential and hope for growth and future blessings, even when current circumstances seem barren.
The vine, fig, pomegranate, and olive tree are symbols of prosperity and blessing in Israel, representing the abundance that God promises.
It indicates that God will restore His favor upon the people, leading to a fruitful and prosperous future.
This verse emphasizes the theme of restoration and hope, encouraging the Israelites to trust in God's promises as they rebuild their temple.
Reflection Questionsgenerated
- What areas of my life seem barren, and how can I trust in God's promise of blessing?
- How can I recognize and appreciate the blessings that God has already given me?
- In what ways can I contribute to the growth and fruitfulness of my community?
- How does understanding God's promise in this verse change my perspective on current challenges?
The early church on this verse — how the Fathers read it
The early Church Fathers, including Jerome, reference this verse to highlight the importance of setting one's heart on God's promises, particularly in the context of rebuilding the temple.
Set your hearts from this day forward, from the twenty-fourth day of the ninth month, from the day on which the foundation of the Lord's temple was laid, set it on your hearts.Early Church Fathers on Haggai 2 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Haggai 2:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIs the seed yet in the barn?.... The seed for sowing the land, in order for the next harvest: this is by some answered in the affirmative, it was in the barn, it was not yet sown; this being the
Read John Gill on Haggai 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the four and twentieth day of the ninth month, in the second year of Darius, came the word of the LORD by Haggai the prophet, saying, Sacrifices without obedience (in respect to God's command to
Read Robert Jamieson on Haggai 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYour seed for the next harvest is yet in your barns, unsown, and no one can make any conjecture yet, whether next year’ s increase shall be great and blessed, or whether it shall be blasted and little; I do not speak, saith Haggai, on conjecture, but in the name of the Lord foretell and promise you, that it shall be a plentiful harvest to you. Nor have your fruit trees yet put forth, no sign yet appears what vintage you shall have, what store of wine, oil, figs, and pomegranates, which are your choice and rich fruits; but in the word of God I tell you, you shall be blessed in them all, and have a large produce, a joyful vintage. From this day: see ,15. I will bless you, in all your labour…
Read Matthew Poole on Haggai 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHaggai 2:19 Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you].Ver. 19. Is the seed yet in the barn?] Jerome rendereth it, in germine, in the sprouting, or spirting, as they call it, and so far enough from the harvest; and yet farther, if yet in the barn, and not put into the ground. Nevertheless, for your diligence in building God’ s house, I assure you, in the word of truth, that you shall have a very great increase, a plentiful harvest. From this day will I bless you] And it is the blessing of God that maketh rich, as is to be seen in the examples of the patriarchs…
Read John Trapp on Haggai 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Is the seed yet in the barn?—i.e., There is no grain as yet in the barn, the harvest having been blighted in the last season. The term rendered in the Authorised Version “seed” does not imply grain for sowing, but grain for provision. The fruit harvest was as defective as that of cereals, having been cut off by the hail. (See Haggai 2:17.) The prospect was thus one of deepest gloom. But human helplessness is God’s opportunity. He pledges His word even at this crisis by the mouth of Haggai, “From this day I will bless.”
Read Charles John Ellicott on Haggai 2 →
CambridgeThe Cambridge Bible for Schools and Colleges19. Is the seed yet in the barn?] i.e. Is it any longer in the barn? Is it not all exhausted and used up? The meagre yield of the blighted corn was soon consumed and the granary left empty. Some have thought that by “the seed” is here meant what would be required to sow the land for another year, and that the dearth and distress are heightened by the fact that there is not even corn enough left to sow. But as the word is frequently used, not of seed corn, but of produce (e.g. 1 Samuel 8:15; Isaiah 23:3; Job 39:12), and as the remainder of the verse refers to produce, it is better taken in that sense here. yea, as yet] There is no reason to depart from the usual meaning of the Hebrew word…
Read Cambridge on Haggai 2 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleHaggai 2:17 explains why the threshing floor and the winepress proved sore disappointments. Jehovah smote the fields with “blasting and mildew” (see on Amos 4:9).
Read Daniel Denison Whedon on Haggai 2 →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
Is there still seed in the barn? The vine, the fig, the pomegranate, and the olive tree have not yet yielded fruit. But from this day on, I will bless you.”
Is the seed yet in the barn? Yes, the vine, the fig tree, the pomegranate, and the olive tree haven’t produced. From today I will bless you.’”
Is there still seed in the barn? The vine, the fig, the pomegranate, and the olive tree have not yet yielded fruit. But from this day on, I will bless you.”
The seed is still in the storehouse, isn’t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.’”
Tyndale line
Is the seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless you.
Is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree have not brought forth; from this day will I bless you.
Is the seed yet in the barn? yea, the vine, and the fig tree, and the pomegranate, and the olive tree hath not brought forth; from this day will I bless you.
Is the seed yet in the barn? yes, as yet the vine, and the fig-tree, and the pomegranate, and the olive-tree, hath not brought forth: from this day will I bless you .
Consider, I pray you, in your mindes, from this day, and afore from the foure and twentieth day of the ninth moneth, euen from the day that the foundation of the Lords Temple was laide: consider it in your mindes.
Strictly literal
Is the seed yet in the barn? yea, the vine, and the fig-tree, and the pomegranate, and the olive-tree have not brought forth: from this day will I bless [you].
Is the seed yet in the barn? And hitherto the vine and the fig, And the pomegranate, and the olive-tree, Have not borne — from this day I bless.'
Is the seed yet in the barn? And until now the vine and the fig, || And the pomegranate, and the olive-tree, || Have not borne—from this day I bless.”
Is the seed yet in the barn? yes, as yet the vine, and the fig-tree, and the pomegranate, and the olive-tree, have not brought forth; [but] from this day will I bless you.
Is there still seed in the storehouse? The vine, the fig tree, the pomegranate, and the olive tree have not produced! But from this day will I bless you!”
From the Latin
Set your hearts from this day, and henceforward, from the four and twentieth day of the ninth month: from the day that the foundations of the temple of the Lord were laid, and lay it up in your hearts.
Simplified
the seed is still in the barn. The vine, the fig tree, the pomegranate tree, and the olive tree have not yet given fruit. But from this day on I will bless you.
Is the seed still in the store-house? have the vine and the fig-tree, the pomegranate and the olive-tree, still not given their fruit? from this day I will send my blessing on you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint, which matches the Hebrew closely in meaning. The Dead Sea Scrolls show some restoration by editors but agree with the overall message of the verse, indicating a consistent transmission of the text.
הַע֤וֹד הַזֶּ֙רַע֙ בַּמְּגוּרָ֔ה וְעַד־ הַגֶּ֨פֶן וְהַתְּאֵנָ֧ה וְהָרִמּ֛וֹן וְעֵ֥ץ הַזַּ֖יִת לֹ֣א נָשָׂ֑א מִן־ הַיּ֥וֹם הַזֶּ֖ה אֲבָרֵֽךְ׃ ס
15 of the 15 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.
[העוד] [הזרע] [במגורה] [ועד] [הגפן] [והתאנה] [והרמון] [ועץ] [הזית] [לא] נשא [מן] [היום] [הזה] [אברך]
1 word on the leather — 14 supplied entire by an editor.
[העוד] [הזרע] [במגורה] [ועד] [הגפן] [והתאנה] [והרמון] [ועץ] [הזית] [לא] [נשא] מן [היום] הזה [אברך]
1 word on the leather — 1 partly restored, 13 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 Haggai 2:19
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.
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Part | Adv — ParticleHTi/Acmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
sed (Old Testament always for zera`, Aramaic (Da 2:43) zera`, except in Joe 1:17 for perudhoth (plural, the Revised Version (British and American) "seeds," the King James Version "seed"), and Le 19:19 (the King James Version "mingled seed") and De 22:9 (the King James Version "divers seeds") for kil'ayim, literally, "two kinds," the Revised Version (British and American) "two kinds of seed." Invariably in Greek Apocrypha and usually in the New Testament for sperma, but Mr 4:26,27; Lu 8:5,11; 2Co 9:10 for sporos, and…
Ge 1:11; often used figuratively in Scripture, Da 9:1 1Pe 1:23 1Jo 3:9. There was an injunction in the Mosaic Law against sowing a field with mingled seed of diverse kinds, Le 19:19. The "precious seed" is often committed to the ground with many fears; but the harvest, at least in spiritual things, shall be a season of joy, Ps 126:5,6.
- Every herb, tree and grass yields its own
Ge 1:11,12,29
- Each kind of, has its own body
- SOWING OF
. Time for, called seed time
. Necessary to its productiveness
מְגוּרָה (megūrāh) primarily refers to a storehouse or granary, but it can also denote fear or terror. The word is feminine and is derived from related roots that convey both concepts. It appears in the context of granaries, as noted in the entry from Brown-Driver-Briggs, specifically in Hg 2:19.
מְגוּרָה n.f. store-house, granary Hg 2:19.
done
H4035 מְגוּרָה store-house, granary
4035 mguwrah meg-oo-raw'
feminine of 4032 or of 4033; a fright; also a
granary:--barn, fear.
see HEBREW for 04032
see HEBREW for 04033
מְגוּרָה (me.gu.rah) — fear.
1) fear, terror
2) storehouse, granary
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
gran'-a-ri.
See GARNER; STOREHOUSES.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
גֶּ֫פֶן (gephen) means 'vine' and is derived from a root suggesting bending, reflecting the twining nature of vines. It encompasses literal uses, such as the grapevine, as well as metaphorical applications related to prosperity and even the fading of stars at divine judgment.
גֶּ֫פֶן n.f. vine
base
H1612 גֶּ֫פֶן vine
1612 gephen gheh'-fen
from an unused root meaning to bend; a vine (as twining),
especially the grape:--vine, tree.
גֶּ֫פֶן (ge.phen) — vine.
1) vine, vine tree
1a) of Israel (fig.)
1b) of stars fading at Jehovah's judgment (metaph.)
1c) of prosperity
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
vin:
1. Hebrew Words:
(1) gephen, usually the cultivated grape vine. In Nu 6:4; Jud 13:14 we have gephen ha-yayin, literally, "vine of wine," translated "grape vine" (Numbers) and "vine," margin "grape vine" (Jgs); 2Ki 4:39, gephen sadheh English Versions of the Bible "wild vine"; De 32:32, gephen cedhom, "vine of Sodom."
Vine
One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that “they bare it between two upon a staff” (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (
the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special…
Of this valuable and familiar plant there are several varieties, the natural products of warm climates, where also it has been cultivated from the earliest times. Hence the early and frequent mention of its products in Scripture, Ge 9:20 14:18 19:22 Job 1:18. The grape-vine grew plentifully in Palestine, De 8:8, and was particularly excellent in some of the districts. The Scriptures celebrate the vines of Sibmah and Eshcol; and profane authors mention the excellent wines of Gaza, Sarepta, Lebanon, Sharon, Ascalon, and Tyre. See SOREK.
The grapes of Egypt, Ge 40:11, being small, we may easily conceive of the surprise which was occasioned to the Israelites by witnessing the…
תְּאֵנָה (t'einah) refers to a fig or fig tree. The entries indicate it is a feminine noun, possibly of foreign origin, and cover both the tree and its fruit. There are no significant disagreements among the lexicons regarding its meaning.
תְּאֵנָה n.f. fig-tree, (then) fig
base
H8384 תְּאֵנָה fig-tree, (then) fig
8384 t'en teh-ane'
or (in the singular, feminine) t:enah {teh-ay- naw'}; perhaps
of foreign derivation; the fig (tree or fruit):--fig (tree).
תְּאֵנָה (te.e.nah) — fig.
fig, fig tree
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
רִמּוֹן (rimmon) refers to a pomegranate, encompassing both the fruit and the tree, as well as pomegranate-shaped ornaments used in the temple. The word's origin is uncertain, and it is noted as a foreign term. It is linked to the root word in Strong's H7426.
רִמּוֹן n.m. pomegranate (foreign word of doubtful origin)
base
H7416 רִמּוֹן pomegranate (doubtful word of foreign origin)
7416 rimmown rim-mone'
or rimmon {rim-mone'}; from 7426; a pomegranate, the tree
(from its upright growth) or the fruit (also an artificial
ornament):--pomegranate.
see HEBREW for 07426
רִמּוֹן (rim.mon) — pomegranate.
1) pomegranate
1a) as tree
1b) as fruit
1c) as pomegranate shaped ornaments in temple
Conj | Art | N-ms — Conjunction · particle · noun common masculine singular absoluteHC/Td/Ncmsa
pom'-gran-at, pom-gran'-at, pum'-gran-at (rimmon (tree and fruit); the Hebrew name is similar to the Arabic, Aramaic and Ethiopic; rhoa):
1. A Tree Characteristic of Palestine: One of the most attractive and most characteristic of the fruit trees of Syria, probably indigenous to Persia, Afghanistan and the neighborhood of the Caucasus, but introduced to Palestine in very ancient times. The spies brought specimens of figs and pomegranates, along with grapes, from the Vale of Eshcol (Nu 13:23). Vines, figs and pomegranates are mentioned (Nu 20:5) as fruits the Israelites missed in the wilderness; the promised land was to be one "of wheat and barley, and vines and fig-trees and pomegranates" (De 8:8), a promise renewed in
Pomegranate
I.e., “grained apple” (pomum granatum), Heb. rimmon. Common in Egypt (Num. 20:5) and Palestine (13:23; Deut. 8:8). The Romans called it Punicum malum, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (Joel 1:12). It is frequently mentioned in the Song of Solomon (Cant. 4:3, 13, etc.). The skirt of the high priest’s blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (Ex. 28:33,34), as also were the “chapiters upon the two…
The pomegranate tree, Punicu granatum , derives its name from the Latin pomum granatum , "grained apple." The Romans gave it the name of Punica, as the tree was introduced from Carthage. It belongs to the natural order Myrtaceae (Myrtle), being, however, rather a tall bush than a tree, The foliage is dark green, the flowers are crimson, the fruit, which is about the size of art orange, is red when which in Palestine is about the middle of October. It contains a quantity of juice. Mention is made in (Solomon 8:2) of spiced wine of the juice of the pomegranate. The rind is used in the manufacture of morocco leather, and together with the bark is sometimes used medicinally. Mr. Royle (Kitto’s Cyc., art "Rimmon") states that this tree is a native of Asia and is to be traced from Syria through Persia, even to the mountains of northern India. The pomegranate was early cultivated in Egypt…
Grained apple, the Punica Granatum of Linnaeus; called also Malum Granatum, in French pomme granate, whence its English name. The tree grows wild in Persia and Syria, as generally in the south of Europe and north of Africa. It is low, with a straight stem, reddish bark, many and spreading branches, dark green lancet-formed leaves, and large and beautiful crimson blossoms. The fruit is of the size of an orange, of a tawny brown, with a thick astringent coat, containing an abundance of seeds, each enveloped in a distinct, very juicy, pink coat, whose flavor, in a wild state, is a pure and very strong acid; but in the cultivated plant, sweet and highly agreeable. The ripe pulp was eaten by itself or with a sprinkling of sugar; or its juice was made into a sherbet. The value of the fruit and the beauty of the flower made the pomegranate welcome in gardens,
עֵץ (ets) refers to a tree or wood, encompassing various forms such as timber, sticks, and planks. It can denote both singular and plural trees, as well as specific uses like gallows and firewood. The word is derived from a root meaning firmness, indicating its solid nature.
עֵץ 329 n.m. tree, trees, wood
(c. 150 t.)
a standing tree
coll. trees
(c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
base
H6086 עֵץ tree, trees, wood . (c. 150 t.) . a standing tree
. coll. trees
. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
6086 `ets ates
from 6095; a tree (from its firmness); hence, wood (plural
sticks):--+ carpenter, gallows, helve, + pine, plank, staff,
stalk, stick, stock, timber, tree, wood.
see HEBREW for 06095
עֵץ (ets) — tree: wood.
: wood
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree.
: tree
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stick.
: stick/log
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: stake.
: stake/shaft
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
1b) wood, pieces of wood, gallows, firewood, cedar-wood, woody flax
עֵץ (ets) — tree: carpenter.
: carpenter/wood(worker)
1) tree, wood, timber, stock, plank, stalk, stick, gallows
1a) tree, trees
Conj | N-ms — Conjunction · noun common masculine singular constructHC/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…
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See OLIVE TREE.
Olive
The fruit of the olive-tree. This tree yielded oil which was highly valued. The best oil was from olives that were plucked before being fully ripe, and then beaten or squeezed (Deut. 24:20; Isa. 17:6; 24:13). It was called “beaten,” or “fresh oil” (Ex. 27:20). There were also oil-presses, in which the oil was trodden out by the feet (Micah 6:15). James (3:12) calls the fruit “olive berries.” The phrase “vineyards and olives” (Judg. 15:5, A.V.) should be simply “olive-yard,” or “olive-garden,” as in the Revised Version. (See OIL.)
The olive was among the most abundant and characteristic vegetation of Judea. The olive tree grows freely almost everywhere on the shores of the Mediterranean, but it was peculiarly abundant in Palestine. See (6:11; 8:8; 28:40) Oliveyards are a matter of course in descriptions of the country like vines and cornfields. (Judges 15:5; 1 Samuel 8:14) The kings had very extensive ones. (1 Chronicles 27:28) Even now the is very abundant in the country. Almost every village has its olive grove. Certain districts may be specified where at various times this tree been very luxuriant. The cultivation of the olive tree had the closest connection with the domestic life of the Israelites (
This is one of the earliest trees mentioned in Scripture, and has furnished, perhaps ever since he deluge the most universal emblem of peace, Ge 8:11. It is always classed among the most valuable trees of Palestine, which is described as a land of oil olive, and honey, De 6:11 8:8 Hab 3:17. No tree is more frequently mentioned in the Greek and Roman classics. By the Greeks it was dedicated to Minerva, and employed in crowning Jove, Apollo, and Hercules. The olive is never a very large or beautiful tree, and seldom exceeds thirty feet in height: its leaves are dark green on the upper surface, and of a silvery hue on the under, and generally grow in pairs. Its wood is hard, like that of box, and very close in the grain. It…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
froot.
See FOOD; BOTANY, and special articles on APPLE; FIG; VINE, etc.
Fruit
A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,
(1.) The fruit of the field, “corn-fruit” (Heb. dagan); all kinds of grain and pulse.
(2.) The fruit of the vine, “vintage-fruit” (Heb. tirosh); grapes, whether moist or dried.
(3.) “Orchard-fruits” (Heb. yitshar), as dates, figs, citrons, etc.
Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word “fruit” is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42;
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
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.
זֶה (zeh) is a demonstrative pronoun meaning 'this' or 'here.' It can stand alone, be used appositively, or function as a predicate. The word can also attach enclitically to interrogative pronouns, adding emphasis and directness. In poetry, it may serve as a relative pronoun, though this usage is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2088 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2088 zeh zeh
a primitive word; the masculine demonstrative pronoun, this
or that:--he, X hence, X here, it(-self), X now, X of him, the
one...the other, X than the other, (X out of) the (self) same,
such (a one) that, these, this (hath, man), on this side...on
that side, X thus, very, which. Compare 2063, 2090, 2097,
2098.
see HEBREW for 02063
see HEBREW for 02090
see HEBREW for 02097
see HEBREW for 02098
זֶה (zeh) — this.
1) this, this one, here, which, this...that, the one...the other, another, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Art | Pron — Particle · particleHTd/Tm
The Hebrew word בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Imperf-1cs — Verb · Piel · imperfect first person common singularHVpi1cs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
