Isaiah 17:11 — Word Study
WLCבְּי֤וֹם נִטְעֵךְ֙ תְּשַׂגְשֵׂ֔גִי וּבַבֹּ֖קֶר זַרְעֵ֣ךְ תַּפְרִ֑יחִי נֵ֥ד קָצִ֛יר בְּי֥וֹם נַחֲלָ֖ה וּכְאֵ֥ב אָנֽוּשׁ׃ ס
BSAthough on the dayyôwm [of opportunity, a 24-hour period] you plantneṭaʻ [or sow, cultivate] you make them growsûwg△▸ [to flourish, increase] and on that morningbôqer [the break of day, a new beginning] you help your seedzeraʻ [offspring, descendants] sproutpârach▸ [to bloom, flourish] yet the harvestqâtsîyr [the time of reaping, the crop itself] will vanishnêd [flee away, disappear] on the dayyôwm [a time of sickness] of diseasechâlâh [sickness, weakness] and incurableʼânash [desperate, hopeless] painkᵉʼêb [suffering, grief]
| Greek | English | Parsing |
|---|---|---|
| בְּי֤וֹם | on [the] day of | Preposition, noun common masculine singular construct |
| נִטְעֵךְ֙ | planting your | Noun common masculine singular construct, suffix |
| תְּשַׂגְשֵׂ֔גִי | you cause to grow | Verb, Piel, imperfect second person feminine singular |
| וּבַבֹּ֖קֶר | and in the morning | Conjunction, preposition, noun common masculine singular absolute |
| זַרְעֵ֣ךְ | seed your | Noun common masculine singular construct, suffix |
| תַּפְרִ֑יחִי | you cause to sprout | Verb, Hiphil, imperfect second person feminine singular |
| נֵ֥ד | a heap | Noun common, masculine singular absolute |
| קָצִ֛יר | a harvest | Noun common, masculine singular absolute |
| בְּי֥וֹם | in a day of | Preposition, noun common masculine singular construct |
| נַחֲלָ֖ה | [being] sick | Verb, Niphal, participle (active) feminine singular |
| וּכְאֵ֥ב | and pain | Conjunction, noun common masculine singular absolute |
| אָנֽוּשׁ׃ ס | incurable | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | though on the day you plant you make them grow, and on that morning you help your seed sprout— yet the harvest will vanish on the day of disease and incurable pain. |
| KJV | In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow. |
| ASV | In the day of thy planting thou hedgest it in, and in the morning thou makest thy seed to blossom; but the harvest fleeth away in the day of grief and of desperate sorrow. |
| YLT | In the day thy plant thou causest to become great, And in the morning thy seed makest to flourish, A heap [is] the harvest in a day of overflowing, And of mortal pain. |
| WEB | In the day of your planting, you hedge it in. In the morning, you make your seed blossom, but the harvest flees away in the day of grief and of desperate sorrow. |
| BBE | In the day of your planting you were watching its growth, and in the morning your seed was flowering: but its fruit is wasted away in the day of grief and bitter sorrow. |
Where they part company is אָנֽוּשׁ — see How Translations Differ.
The verse is structured with a main clause followed by several subordinate clauses that elaborate on the actions and their timing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקָצִיר
verbשׂוּג
The sentence as the grammar sees it Open the tree ›
1 of 12 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 — Isaiah 17:11
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 Consequences of Forgetting Godgenerated
Isaiah 17:11 reflects a stark reality: despite the efforts in planting and nurturing, the anticipated harvest will be lost due to sickness and pain. This passage serves as a reminder of the futility of labor without reliance on God, as seen in the preceding verses where the people are called out for forgetting their Creator.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 18:5–6 | For before the harvest, when the blossom is gone and the flower becomes a ripening grape, He will cut off the shoots with a pruning knife and remove and discard the branches. |
| 2 | Job 4:8 | As I have observed, those who plow iniquity and those who sow trouble reap the same. |
| 3 | Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority. My people love it so, but what will you do in the end? |
| 4 | Hosea 8:7 | For they sow the wind, and they shall reap the whirlwind. There is no standing grain; what sprouts fails to yield flour. Even if it should produce, the foreigners would swallow it up. |
| 5 | Hosea 9:1–4 | Do not rejoice, O Israel, with exultation like the nations, for you have played the harlot against your God; you have made love for hire on every threshing floor. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — נִטְעֵךְ, nit.'eKhgenerated
The word נִטְעֵךְ (nit.'eKh) refers to the act of planting or sowing. It emphasizes the agricultural aspect of cultivation, suggesting care and intention in the process of growth.
This word appears in contexts that involve the nurturing of plants, highlighting the importance of the act itself. In this verse, it underscores the hope and effort put into cultivation, contrasting sharply with the eventual disappointment of a failed harvest.
Sentence Structuregenerated
The main verb תְּשַׂגְשֵׂ֔גִי (te.sag.Se.gi), you cause to grow, governs the sentence, with two clauses providing details about the actions of planting and sprouting. The structure indicates that the focus is on the actions taken during specific times, emphasizing a cause and effect relationship.
The sentence structure allows for a clear progression: it begins with the act of planting, moves to the nurturing in the morning, and concludes with the unfortunate outcome of the harvest, illustrating the contrast between effort and result.
Septuagint Backgroundgenerated
In the Septuagint, the word נִטְעֵךְ is rendered as σπείρῃς, which means 'to sow.' This choice reflects a broader agricultural context, emphasizing the act of sowing rather than merely planting.
The translation captures the intent of the original Hebrew while also aligning with the Greek audience's understanding of agricultural practices.
In plain words — the whole versegenerated
Isaiah 17:11 shows that even when you work hard to plant and help your crops grow, there can be unexpected troubles that cause everything to fail. This verse warns that forgetting God can lead to disappointment, as seen in the surrounding verses.
Frequently Asked Questionsgenerated
It illustrates that despite efforts in planting and nurturing, the outcome can be lost due to unforeseen circumstances, emphasizing the need for reliance on God.
It serves as a warning against forgetting God, highlighting the futility of labor without divine support, as indicated in the preceding verses.
It underscores the severity of the situation, indicating that the pain and sickness leading to the loss of the harvest are beyond remedy.
It reminds us that diligence and hard work are important, but without spiritual grounding and reliance on God, our efforts may ultimately lead to disappointment.
Reflection Questionsgenerated
- In what areas of my life do I need to rely more on God rather than my own efforts?
- How can I cultivate a deeper relationship with God to avoid the pitfalls described in this verse?
- What are some ways I can support others who may be experiencing a 'harvest' loss in their lives?
- How does this verse challenge my understanding of success and failure?
The early church on this verse — how the Fathers read it
Early interpretations of this verse by Jerome highlight the themes of planting, flourishing, and the consequences of forgetting God.
In the day of your planting, the vineyard shall flourish, and in the morning your seed shall blossom. The harvest shall be taken away on the day of inheritance, and you shall grieve deeply.Early Church Fathers on Isaiah 17 →
Therefore, you will plant a faithful plantation and sow a foreign seed. On the day of your planting, your grapevine will be in bloom, and in the morning your seed will sprout;Early Church Fathers on Isaiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 17:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the day shall thou make thy plant to grow,.... Not that it is in the power of man to make it grow; but the sense is, that all means and methods should be used to make it grow, no cost nor pains
Read John Gill on Isaiah 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.
Read Robert Jamieson on Isaiah 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish; thou shalt from day to day, beginning early in the morning, use all care and diligence that what thou hast planted and sown may thrive; and thou shalt see some effect of thy labours, and some hopes of success. But the harvest shall be a heap in the day of grief and of desperate sorrow: the sense of the words thus rendered is this, But in the time of your grief, &c., or when this grievous calamity shall come, all your harvest shall be but one heap, which in itself is very inconsiderable, and is easily carried away by your enemies. But the place is and may be otherwise rendered, and that…
Read Matthew Poole on Isaiah 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 17:11 In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: [but] the harvest [shall be] a heap in the day of grief and of desperate sorrow.Ver. 11. In the day thou shalt make thy plant to grow.] So Proverbs 22:8, he that soweth iniquity shall reap vanity; and the more serious and sedulous he is at it, the worse shall it be with him. But thy harvest shall be an heap.] This is a proverb among the Jews, to signify labour in vain. In the day of grief and desperate sorrow.] Heb., Aegrae, sc., plagae; for grapes ye shall gather thorns, for figs, thistles.
Read John Trapp on Isaiah 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) In the day shalt thou make.—Better, thou makest, or, thou fencest, thy plant. The alliance between Syria and Ephraim is compared in the rapidity of its growth with the “gardens of Adonis.” All the “harvest heaps” from such a planting would end, not in the wonted joy of harvest (Isaiah 9:3), but in “grief and incurable pain” There is no sufficient evidence for the marginal reading of the Authorised version.
Read Charles John Ellicott on Isaiah 17 →CambridgeThe Cambridge Bible for Schools and Colleges11. The verse reads: In the day when thou plantest thou makest it to grow, and in the morning when thou sowest thou makest it to blossom, (but) the harvest disappears in a day of sickness and incurable sorrow. “However successful your enterprise may seem in its early stages, it is doomed to failure.” For “makest it to grow” we may render with R.V. “hedgest it in.” The words “plant” and “seed” must be construed alike, both are taken above as infinitives. The word for “disappears” means “heap” in Exodus 15:8; Psalms 33:7; Psalms 78:13 and so A.V. here. But here it is better taken as a verb; R.V. rightly “fleeth away.”
Read Cambridge on Isaiah 17 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the day ... - Thou shalt cultivate it assiduously and constantly. Thou shalt be at special pains that it may be watered and pruned, in order that it may produce abundantly.
Read Albert Barnes on Isaiah 17 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Make thy plant to grow — On the very day of (or, quite at the immediate) planting of his pleasant garden-ground, (of his overture with Damascus,) he assiduously guarded it by a hedge. He turned away totally from Jehovah.
Read Daniel Denison Whedon on Isaiah 17 →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
though on the day you plant you make them grow, and on that morning you help your seed sprout— yet the harvest will vanish on the day of disease and incurable pain.
In the day of your planting, you hedge it in. In the morning, you make your seed blossom, but the harvest flees away in the day of grief and of desperate sorrow.
though on the day you plant you make them grow, and on that morning you help your seed sprout—yet the harvest will vanish on the day of disease and incurable pain.
The day you begin cultivating, you do what you can to make it grow; the morning you begin planting, you do what you can to make it sprout. Yet the harvest will disappear in the day of disease and incurable pain.
Tyndale line
In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.
In the day of thy planting thou hedgest it in, and in the morning thou makest thy seed to blossom; but the harvest fleeth away in the day of grief and of desperate sorrow.
In the day of thy planting thou hedgest it in, and in the morning thou makest thy seed to blossom: but the harvest fleeth away in the day of grief and of desperate sorrow.
In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.
In the day shalt thou make thy plant to growe, and in the morning shalt thou make thy seede to florish: but the haruest shall be gone in the day of possession, and there shalbe desperate sorrowe.
Strictly literal
in the day of thy planting wilt thou make [them] to grow, and on the morrow wilt thou make thy seed to flourish; [but] the harvest will flee in the day of taking possession, and the sorrow will be incurable.
In the day thy plant thou causest to become great, And in the morning thy seed makest to flourish, A heap [is] the harvest in a day of overflowing, And of mortal pain.
You cause your plant to become great in the day, || And make your seed to flourish in the morning, || The harvest [is] a heap in a day of overflowing, || And of mortal pain.
[Already] on the day that thou plantedst thou causedst to grow, and in the morning thou madest thy seed to blossom; but now fleeth the harvest on the day of disease and of incurable pain.
on the day you plant and hedge and cultivate. Soon your seed will grow, but the harvest will fail on a day of grief and of desperate sorrow.
From the Latin
In the day of thy planting shall be the wild grape, and in the morning thy seed shall flourish: the harvest is taken away in the day of inheritance, and shall grieve thee much.
Simplified
even though you make them grow on the day that you plant them, and have them blossom in the morning that you sow them, your harvest will heap of trouble on a day of grief and pain that cannot be cured.
In the day of your planting you were watching its growth, and in the morning your seed was flowering: but its fruit is wasted away in the day of grief and bitter sorrow.
Word by word, the decisions they made
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 largely agree in their wording, with 11 out of 12 words matching. The Dead Sea Scrolls contain variations, with some words restored by editors, but they align closely with the Masoretic Text in the overall message of the verse.
בְּי֤וֹם נִטְעֵךְ֙ תְּשַׂגְשֵׂ֔גִי וּבַבֹּ֖קֶר זַרְעֵ֣ךְ תַּפְרִ֑יחִי נֵ֥ד קָצִ֛יר בְּי֥וֹם נַחֲלָ֖ה וּכְאֵ֥ב אָנֽוּשׁ׃ ס
11 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ביום נטע׳ך תשגשגשי ובבקר זרע׳ך תפריחי נד קציר ביום נחלה וכאוב אנוש
12 words on the leather.
[ביום] [נטע׳ך] תשתגשגי ובבקר [זרע׳ך] [תפריחי] [נד] [קציר] [ביום] [נחלה] [וכאב] [אנוש]
1 word on the leather — 1 partly restored, 10 supplied entire by an editor.
ביום נטע׳ך תשגשגי [ובבקר] זרע׳ך [תפריחי] [נד] [קציר] [ביום] [נחלה] [וכאב] [אנוש]
3 words on the leather — 1 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Isaiah 17:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נֶ֫טַע (neta`) refers to a plant or the act of planting, encompassing meanings like plantation and planting. It is derived from a related term and is used in contexts that involve cultivation. The entries consistently emphasize its agricultural connotations without significant disagreement.
[נֶ֫טַע] n.[m.] plantation, planting, plant
base
H5194 [נֶ֫טַע] plantation, planting, plant
5194 neta` neh'-tah
from 5193; a plant; collectively, a plantation; abstractly, a
planting:--plant.
see HEBREW for 05193
נֶ֫טַע (ne.ta) — plantation.
1) plantation, plant, planting
1a) plantation
1b) planting (act of)
1c) plant
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
שׂוּג (sug) is a Hebrew verb meaning to fence about or to hedge in, with a focus on promoting growth. It appears in contexts like Song of Solomon 7:3, where it describes a body surrounded by lilies, and in Isaiah 17:11, emphasizing careful cultivation.
[סוּג, שׂוּג] vb. fence about
Qal Ct 7:3 thy body a heap of wheat fenced about with lilies
Pilp. intens. Is 17:11 thou dost fence it carefully about
ref
H7735 [סוּג, שׂוּג] fence about;—only .thy body a heap of wheat about with lilies
. thou dost fence it carefully about (> make it grow)
7735 suwg soog
a primitive root; to hedge in:--make to grow.
שׂוּג (sug) — to grow.
1) to fence about
1a) (Pilpel) to fence it carefully about
V-l-Imperf-2fs — Verb · Piel · imperfect second person feminine singularHVpi2fs
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular absoluteHC/Rd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2fs
The Hebrew word פָּרַח (*pa.rach*) is a primitive root that encompasses several meanings, primarily related to growth and emergence. It can mean to bud, sprout, or shoot, as well as to break out in the context of leprosy or similar eruptions. Additionally, it has a sense of flying, particularly in an Aramaic context. The entries highlight its use in various forms, including Qal and Hiphil.
פָּרַח vb. bud, sprout, shoot
Qal bud, sprout, send out shoots, of vine
Hiph.
cause to bud or sprout
shew buds, sprouts, of tree
base
פָּרַח vb. break out, of leprosy and like eruptions
base
[פָּרַח] vb. fly, Aramaism
base
H6524a פָּרַח bud, sprout, shoot H6524b פָּרַח break out, of leprosy and like eruptions H6524c פָּרַח fly, Aramaism
6524 parach paw-rakh'
a primitive root; to break forth as a bud, i.e. bloom;
generally, to spread; specifically, to fly (as extending the
wings); figuratively, to flourish:--X abroad, X abundantly,
blossom, break forth (out), bud, flourish, make fly, grow,
spread, spring (up).
פָּרַח (pa.rach) — to sprout.
1) to bud, sprout, shoot, bloom
1a) (Qal) to bud, sprout, send out shoots, blossom
1b) (Hiphil)
1b1) to cause to bud or sprout
1b2) to show buds or sprouts
פָּרַח (pa.rach) — to break out.
(Qal) to break out (of leprosy)
פָּרַח (pa.rach) — to fly.
(Qal) to fly (Aramaism)
V-Hiphil-Imperf-2fs — Verb · Hiphil · imperfect second person feminine singularHVhi2fs
נֵד (ned) refers to a 'heap' or 'mound,' specifically in the context of water. It is derived from the root word for piling up, indicating a collection or accumulation, particularly of waves. The entries consistently define it as a heap, without significant disagreement among the lexicons.
נֵד n.m. heap of waters
base
H5067 נֵד heap of waters
5067 ned nade
from 5110 in the sense of piling up; a mound, i.e.
wave:--heap.
see HEBREW for 05110
נֵד (ned) — heap.
heap
N-ms — Noun common · masculine singular absoluteHNcmsa
hep (`aremah, gal, nedh, tel): "Heap" appears
(1) in the simple sense of a gathering or pile, as the translation of `aremah, a "heap," in Ru 3:7 of grain; Ne 4:2 of stones; in 2Ch 31:6, etc., of the tithes, etc.; of chomer (boiling up), a "heap"; in Ex 8:14 of frogs; of gal, a "heap"; in Job 8:17 of stones.
(2) As indicating "ruin," "waste," gal (2Ki 19:25; Job 15:28; Isa 25:2; 37:26; Jer 9:11; 51:37); me`i (
Heap
When Joshua took the city of Ai (Josh. 8), he burned it and “made it an heap [Heb. tel] for ever” (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of “Tel.” “There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name ’unto this day.’ It is simply et-Tel, ‘the heap’ par excellence.”
קָצִיר (qatsiyr) refers to the act of harvesting or the harvest itself, encompassing the process, the crop, and the time of harvest. It can also denote boughs or branches of trees. The word is derived from a root meaning 'to sever,' indicating its connection to reaping.
קָצִיר n.m. harvesting, harvest
process of harvesting
what is reaped, harvested, crop
time of harvest
base
קָצִיר n.m. usually coll., boughs, branches
base
H7105a קָצִיר harvesting, harvest H7105b קָצִיר usually coll., boughs, branches
7105 qatsiyr kaw-tseer'
from 7114; severed, i.e. harvest (as reaped), the crop, the
time, the reaper, or figuratively; also a limb (of a tree, or
simply foliage):--bough, branch, harvest (man).
see HEBREW for 07114
קָצִיר (qa.tsir) — harvest.
1) harvest, harvesting
1a) process of harvesting
1b) crop, what is harvested or reaped
1c) time of harvest
קָצִיר (qa.tsir) — foliage.
boughs, branches
N-ms — Noun common · masculine singular absoluteHNcmsa
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Niphal — Verb · Niphal · participle (active) feminine singularHVNrfsa
כְּאֵב (k'eb) refers to pain, encompassing both physical and mental suffering, as well as sorrow and grief. It is derived from the root word for suffering. The entries consistently highlight its use in contexts of adversity.
כְּאֵב n.m. pain
base
H3511 כְּאֵב pain
3511 k'eb keh-abe'
from 3510; suffering (physical or mental), adversity:--grief,
pain, sorrow.
see HEBREW for 03510
כְּאֵב (ke.ev) — pain.
pain (mental and physical), sorrow
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…
אָנַשׁ (anash) is a Hebrew verb meaning to be weak or sick. It encompasses a range of conditions, including being frail, incurable, or even metaphorically desperate. The word appears in various forms, such as in the Qal and Niphal stems, indicating both physical and figurative states of illness or weakness.
[אָנַשׁ] vb. be weak, sick
Qal as adj. incurable, of wound, but metaph.
Niph. be sick, of child
base
H605 [אָנַשׁ] be weak, sick
605 'anash aw-nash'
a primitive root; to be frail, feeble, or (figuratively)
melancholy:--desperate(-ly wicked), incurable, sick, woeful.
אָנַשׁ (a.nash) — be incurable.
1) to be weak, sick, frail
1a) (Qal)
1a1) to be incurable
1a2) to be sick
1a3) desperate, incurable, desperately wicked, woeful, very sick (pass participle) (metaph.)
1b) (Niphal) to be sick
Adj — AdjHAamsa