Jeremiah 31:5 — Word Study
WLCע֚וֹד תִּטְּעִ֣י כְרָמִ֔ים בְּהָרֵ֖י שֹֽׁמְר֑וֹן נָטְע֥וּ נֹטְעִ֖ים וְחִלֵּֽלוּ׃
BSAAgainʻôwd [still, once more] you will plantnâṭaʻ▸ [establish, cultivate] vineyardskerem [gardens for growing vines and other crops] on the hillshar [mountains, high places] of SamariaShômᵉrôwn [watch mountain, a region in northern Palestine] the farmersnâṭaʻ■ [planters, cultivators] will plantnâṭaʻ [sow, nurture] and enjoy the fruitchâlal [eat, delight in, produce, harvest]
| Greek | English | Parsing |
|---|---|---|
| ע֚וֹד | again | Adv |
| תִּטְּעִ֣י | you will plant | Verb, Qal, imperfect second person feminine singular |
| כְרָמִ֔ים | vineyards | Noun common, masculine plural absolute |
| בְּהָרֵ֖י | on [the] hills of | Preposition, noun common masculine plural construct |
| שֹֽׁמְר֑וֹן | Samaria | Noun proper |
| נָטְע֥וּ | they will plant | Verb, Qal, perfect third person common plural |
| נֹטְעִ֖ים | planters | Verb, Qal, participle (active) masculine plural |
| וְחִלֵּֽלוּ׃ | and they will put [them] to use | Verb, Piel, sequential perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Again you will plant vineyards on the hills of Samaria; the farmers will plant and enjoy the fruit. |
| KJV | Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things. |
| ASV | Again shalt thou plant vineyards upon the mountains of Samaria; the planters shall plant, and shall enjoy the fruit thereof. |
| YLT | Again thou dost plant vineyards In mountains of Samaria, Planters have planted, and made common. |
| WEB | Again you will plant vineyards on the mountains of Samaria. The planters will plant, and will enjoy its fruit. |
| BBE | Again will your vine-gardens be planted on the hill of Samaria: the planters will be planting and using the fruit. |
The translations agree on the rendering of ע֚וֹד as again.
The sentence has a main clause followed by a prepositional phrase and a clause describing the farmers' actions, indicating a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנָטַע
verbנָטַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 31:5
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 Restorationgenerated
Jeremiah 31:5 is part of a larger message where the LORD reassures Israel of their future restoration. This promise includes the imagery of planting vineyards, indicating a return to prosperity and joy after a period of hardship. The surrounding verses emphasize the joy and celebration that will accompany this restoration, highlighting God's commitment to His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 28:30 | You will be pledged in marriage to a woman, but another man will violate her. You will build a house but will not live in it. You will plant a vineyard but will not enjoy its fruit. |
| 2 | Isaiah 62:8–9 | The LORD has sworn by His right hand and by His mighty arm: “Never again will I give your grain to your enemies for food, nor will foreigners drink the new wine for which you have toiled. |
| 3 | Isaiah 65:21–22 | They will build houses and dwell in them; they will plant vineyards and eat their fruit. |
| 4 | Amos 9:14 | I will restore My people Israel from captivity; they will rebuild and inhabit the ruined cities. They will plant vineyards and drink their wine; they will make gardens and eat their fruit. |
| 5 | Micah 4:4 | And each man will sit under his own vine and under his own fig tree, with no one to frighten him. For the mouth of the LORD of Hosts has spoken. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — ע֚וֹד, odgenerated
The word ע֚וֹד (od) is an adverb indicating repetition or continuation. It suggests that something will happen again or persist, as seen in contexts throughout the Old Testament. In this verse, it emphasizes the certainty of God's promise to restore Israel's agricultural life.
This word appears frequently, underscoring themes of hope and renewal. Its use here signals that the act of planting vineyards is not a one-time event but part of a larger divine plan for Israel's future.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of ע֚וֹד as again, which is consistent across versions like the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb is תִּטְּעִ֣י, you will plant, which governs the action of planting vineyards. The sentence structure includes a prepositional phrase indicating location, followed by the subject and additional clauses describing the farmers' actions.
The sentence emphasizes the act of planting and enjoying the fruits, with the word order reflecting the importance of the restoration theme.
Septuagint Backgroundgenerated
The Septuagint translates ע֚וֹד as ἔτι, which also means 'again' but carries a connotation of continuity. This choice aligns with the Hebrew meaning of persistence in God's promises.
The Greek term φυτεύσατε for תִּטְּעִ֣י emphasizes the act of planting, similar to the Hebrew, and reinforces the agricultural imagery present in the original text.
In plain words — the whole versegenerated
Jeremiah 31:5 speaks of a time when Israel will once again plant vineyards on the hills of Samaria. This planting signifies a return to prosperity, and the farmers will both plant and enjoy the fruits of their labor, highlighting a time of joy and abundance.
Frequently Asked Questionsgenerated
This signifies a restoration of agricultural life and prosperity for Israel after a period of hardship, symbolizing God's faithfulness to His promises.
Samaria, as a central region in Israel, represents the heart of the northern kingdom, emphasizing the importance of restoration in this area.
It indicates that the labor of the people will be rewarded, and they will experience the joy of their hard work, reflecting God's blessings.
This verse is part of a larger narrative of hope and restoration in Jeremiah, where God reassures His people of their future after exile.
Reflection Questionsgenerated
- In what areas of my life do I need to trust in God's promise of restoration?
- How can I cultivate joy in my life, similar to the farmers enjoying their harvest?
- What does it mean for me to plant seeds of faith and hope in my community?
- How can I reflect on God's faithfulness in my life, especially during challenging times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 31:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt yet plant vines upon the mountains of Samaria,.... Mountains are proper places for vines, and which generally produce the best wine; but vines are not to be understood merely literally, or
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSamaria was the metropolis of the ten tribes, called so from Shemer, who owned the hill: Omri king of Israel bought it, and built Samaria upon it. Mountains in many places are judged the most convenient places for vineyards, being free from shades, and most exposed to the sun. God promiseth them a liberty to plant, and that they should enjoy their plantations, eating them as common things, which they could not do till the fifth year, as appears from . The three first years it was to be accounted by them as uncircumcised, that is, unclean; in the fourth year it was to be holy to the Lord; in the fifth year they might eat the fruit of it, as any common thing that was not unclean, nor yet…
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat [them] as common things.Ver. 5. Thou shalt yet plant vines.] Profunda pax erit: nemo te perterrefaciet. Thou shalt have plenty, peace, and security. The planters shall plant them, and shall eat them as common things,] i.e., Shall have God’ s good leave and liking so to do. Heb., Shall profane them, i.e., not abuse them, but use them freely, even to an honest affluence. See Leviticus 19:23.
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Thou shalt yet plant vines upon the mountains of Samaria . . .—The mention of Samaria shows that the prophet is thinking of the restoration of the northern kingdom, as well as of Judah, under the rule of the true King. In the Hebrew words “shall eat them as common things” we have a singular train of associations. The primary meaning of the verb is to “profane.” The rule of Lev 19:23-24, based partly, perhaps, on grounds of culture, partly with a symbolic meaning, required that a vineyard for three years after it was planted should be treated as “uncircumcised” (i.e., that no use should be made of the fruit), in the fourth year the fruit was to “be holy to praise the Lord with,” and in…
Read Charles John Ellicott on Jeremiah 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Thou shalt yet plant vines upon the mountains of Samaria] This was the regal city of the Israelites, as Jerusalem was of the Jews. Shall eat them as common things.] By the law of Moses no man was permitted to eat of the fruit of his vineyard till the fifth year after planting. For the first three years it was considered uncircumcised, unclean, not fit to be eaten; in the fourth year it was holy to the Lord, the fruit belonged to Him; in the fifth year he might use it for himself, Leviticus 19:23-25. But in the time here mentioned the fruit should be considered common-lawful at all times to be eaten.
Read AdamClarke on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges5. shalt thou plant vineyards, etc.] As for several years these would yield no fruit of value, the words imply a return of settled prosperity. Samaria] A post-exilic writer would not have mentioned Jerusalem’s rival in such a connexion. shall enjoy] mg. Heb. profane, or, make common. The fruit borne by a tree for the first three years was not to be gathered, that of the fourth year was to be consecrated to God, while that of the fifth year the owner might eat. See Leviticus 19:23-25; Deuteronomy 20:6; Deuteronomy 28:30. The word which in Deut. (“used,” “use”) expresses the handing over of the fruit to the owner’s use is that here rendered “enjoy.”
Read Cambridge on Jeremiah 31 →Albert Barnes1798–1870Barnes' Notes on the BibleShall eat them as common things - Rather, shall eat the fruit. Literally, as in the margin.
Read Albert Barnes on Jeremiah 31 →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
Again you will plant vineyards on the hills of Samaria; the farmers will plant and enjoy the fruit.
Again you will plant vineyards on the mountains of Samaria. The planters will plant, and will enjoy its fruit.
Again you will plant vineyards on the hills of Samaria; the farmers will plant and enjoy the fruit.
Once again you will plant vineyards on the hills of Samaria. Those who plant them will once again enjoy their fruit.
Tyndale line
Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.
Again shalt thou plant vineyards upon the mountains of Samaria; the planters shall plant, and shall enjoy the fruit thereof.
Again shalt thou plant vineyards upon the mountains of Samaria: the planters shall plant, and shall enjoy the fruit thereof.
Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.
Thou shalt yet plant vines vpon the mountaines of Samaria, and the planters that plant them, shall make them common.
Strictly literal
Thou shalt again plant vineyards upon the mountains of Samaria; the planters shall plant, and shall eat the fruit.
Again thou dost plant vineyards In mountains of Samaria, Planters have planted, and made common.
You plant vineyards in mountains of Samaria again, || Planters have planted, and made common.
(31:4) Yet again shalt thou plant vineyards upon the mountains of Samaria: the planters shall plant, and shall redeem the fruit.
You will plant vineyards again on the mountains of Samaria; the farmers will plant and put the fruit to good use.
From the Latin
Thou shalt yet plant vineyards in the mountains of Samaria: the planters shall plant, and they shall not gather the vintage before the time.
Simplified
You will replant vineyards on Samaria's hills; those who plant will enjoy the grapes.
Again will your vine-gardens be planted on the hill of Samaria: the planters will be planting and using the fruit.
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 on the wording of this verse, with a close correspondence in meaning. The Dead Sea Scrolls show some restoration of words, indicating that the core message has been preserved despite the damage.
ע֚וֹד תִּטְּעִ֣י כְרָמִ֔ים בְּהָרֵ֖י שֹֽׁמְר֑וֹן נָטְע֥וּ נֹטְעִ֖ים וְחִלֵּֽלוּ׃
7 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[עוד] [תטעי] [כרמים] [בהרי] [שמרון] נטעו נטעים וחללו
1 word on the leather — 2 partly restored, 5 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 Jeremiah 31:5
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)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Imperf-2fs — Verb · Qal · imperfect second person feminine singularHVqi2fs
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cp — Noun common · masculine plural absoluteHNcmpa
- Origin and antiquity of
- The design of planting
- Frequently walled or fenced with hedges
הַר (har) means 'mountain' or 'hill,' and can refer to a range of hills or hill-country. It is derived from a root that suggests elevation and can be used figuratively. The entries consistently highlight its geographical connotations without significant disagreement.
הַר 568 n.m. mountain, hill, hill-country
mountain, hill
hill-country, mountain-region
base
H2022 הַר mountain, hill, hill-country
2022 har har
a shortened form of 2042; a mountain or range of hills
(sometimes used figuratively):--hill (country), mount(-ain), X
promotion.
see HEBREW for 02042
הַר (har) — mountain: mount.
: mount/hill
hill, mountain, hill country, mount
הַר (har) — mountain: hill country.
: hill_country
hill, mountain, hill country, mount
A sub-meaning of har (הַר ": mount" H2022)
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
שִׁמְרוֹן (Shomrown) refers to Samaria, the capital of the northern kingdom of Israel established during Omri's reign. The name is derived from a root meaning 'watch-station' or 'watch mountain.' It denotes both the city and the surrounding region, which played a significant role in the history of Israel after the kingdom split.
שִׁמְרוֹן 109 n.pr.loc. capital of N. Isr. from Omri's time
base
H8111 שִׁמְרוֹן capital of N. Isr. from Omri's time
8111 Shomrown sho-mer-one'
from the active participle of 8104; watch-station; Shomeron,
a place in Palestine:--Samaria.
see HEBREW for 08104
שֹׁמְרוֹן (sho.me.ron) — Samaria.
§ Samaria = "watch mountain"
1) the region of northern Palestine associated with the northern kingdom of the 10 tribes of Israel which split from the kingdom after the death of Solomon during the reign of his son Rehoboam and were ruled by Jeroboam
2) the capital city of the northern kingdom of Israel located 30 miles (50 km) north of Jerusalem and 6 miles (10 km) northwest of Shechem
N-proper — Noun properHNpl
Samaria
A watch-mountain or a watch-tower. In the heart of the mountains of Israel, a few miles north-west of Shechem, stands the “hill of Shomeron,” a solitary mountain, a great “mamelon.” It is an oblong hill, with steep but not inaccessible sides, and a long flat top. Omri, the king of Israel, purchased this hill from Shemer its owner for two talents of silver, and built on its broad summit the city to which he gave the name of “Shomeron”, i.e., Samaria, as the new capital of his kingdom instead of Tirzah (1 Kings 16:24). As such it possessed many advantages. Here Omri resided during the last six years of his reign. As the result of an unsuccessful war with Syria, he appears to have been obliged to grant to the Syrians the right to “make streets in Samaria”, i.e., probably permission to the Syrian merchants to carry on their trade…
(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He "bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria." (1 Kings 16:23,24) From the that of Omri’s purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the…
1. One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Lu 17:11 Joh 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful. See CANAAN. Many gospel churches were early planted here, Ac 8:1,25 9:31 15:3.
2. A city situated near the middle of Palestine, some six miles northwest of Shechem. It was built by Omri king of Israel, about 920 B. C., and named after Shemer the previous owner of the mountain or hill on which the city stood, 1Ki…
watch-mountain
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
נָטַע (nata`) is a Hebrew verb meaning to plant or establish. It can refer to planting in a literal sense or establishing something figuratively. The verb appears in both the Qal and Niphal forms, indicating actions of planting and being established, respectively.
נָטַע vb. plant
Qal
plant
plant, fig. = establish
Niph. be planted, fig., = be established.
base
H5193 נָטַע plant
5193 nata` naw-tah'
a primitive root; properly, to strike in, i.e. fix;
specifically, to plant (literally or
figuratively):--fastened, plant(- er).
נָטַע (na.ta) — to plant.
1) to plant, fasten, fix, establish
1a) (Qal)
1a1) to plant
1a2) to plant, establish (fig.)
1b) (Niphal)
1b1) to be planted
1b2) to be established (fig.)
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.
חָלַל vb. bore, pierce
Qal my heart is pierced (wounded) within me
Pi. in the hand of the ones wounding thee
Pu. pierced by the sword
Po‛el his hand pierced the fleeing serpent
Po‛al pierced, wounded because of our transgressions
base
[חלל] vb. denom. play the pipe, pipe
Qal as well the singers as the pipe-players
Polel dancers
Pi. and the people piped with pipes
base
[חָלַל] vb. pollute, defile, profane
Niph.
reflex. pollute, defile oneself
Pass., be polluted, defiled
Pi.
defile, pollute
violate the honour of, dishonour
violate a covenant
treat a vineyard as common
Pu. my great name which is profaned among the nations
Hiph.
I will not let my holy name be profaned any more.
he shall not violate his word
begin
Hoph. then it was begun (= men began) to call on the name of י׳
base
H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane
2490 chalal khaw-lal'
a primitive root (compare 2470); properly, to bore, i.e. (by
implication) to wound, to dissolve; figuratively, to profane
(a person, place or thing), to break (one's word), to begin
(as if by an "opening wedge"); denom. (from 2485) to play (the
flute):--begin (X men began), defile, X break, defile, X eat
(as common things), X first, X gather the grape thereof, X
take inheritance, pipe, player on instruments, pollute, (cast
as) profane (self), prostitute, slay (slain), sorrow, stain,
wound.
see HEBREW for 02470
see HEBREW for 02485
חָלַל (cha.lal) — to bore.
1) to wound (fatally), bore through, pierce, bore
1a) (Qal) to pierce
1b) (Pual) to be slain
1c) (Poel) to wound, pierce
1d) (Poal) to be wounded
חָלַל (cha.lal) — to play flute.
(Piel) to play the flute or pipe
חָלַל (cha.lal) — to profane/begin: begin.
: begin
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
1a1) to profane oneself, defile oneself, pollute oneself
1a1a) ritually
1a1b) sexually
1a2) to be polluted, be defiled
1b) (Piel)
1b1) to profane, make common, defile, pollute
1b2) to violate the honour of, dishonour
1b3) to violate (a covenant)
1b4) to treat as common
1c) (Pual) to be profaned (of name of God)
1d) (Hiphil)
1d1) to let be profaned
1d2) to begin
1e) (Hophal) to be begun
חָלַל (cha.lal) — to profane/begin: profane.
: profane
1) to profane, defile, pollute, desecrate, begin
1a) (Niphal)
Conj | V-Piel-3cp — Verb · Piel · sequential perfect third person common pluralHc/Vpq3cp