Zechariah 9:17 — Word Study
WLCכִּ֥י מַה־ טּוּב֖וֹ וּמַה־ יָפְי֑וֹ דָּגָן֙ בַּֽחוּרִ֔ים וְתִיר֖וֹשׁ יְנוֹבֵ֥ב בְּתֻלֽוֹת׃
BSAHowmâh lovely they will beṭûwb [beautiful, delightful] and howmâh [what a great degree of] beautifulyŏphîy [excellent, pleasing] Graindâgân [corn, wheat] will make the young menbâchûwr [youth, chosen ones] flourishnûwb▸ [become strong, cheerful] ◂and new winetîyrôwsh [freshly squeezed, fermented] the young womenbᵉthûwlâh [virgins, brides]
| Greek | English | Parsing |
|---|---|---|
| כִּ֥י | for | Particle |
| מַה־ | how! | Pronoun |
| טּוּב֖וֹ | [will be] goodness its | Noun common masculine singular construct, suffix |
| וּמַה־ | and how! | Conjunction, pronoun |
| יָפְי֑וֹ | [will be] beauty its | Noun common masculine singular construct, suffix |
| דָּגָן֙ | grain | Noun common, masculine singular absolute |
| בַּֽחוּרִ֔ים | young men | Noun common, masculine plural absolute |
| וְתִיר֖וֹשׁ | and new wine | Conjunction, noun common masculine singular absolute |
| יְנוֹבֵ֥ב | it will cause to thrive | Verb, Piel, imperfect third person masculine singular |
| בְּתֻלֽוֹת׃ | young women | Noun common, feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How lovely they will be, and how beautiful! Grain will make the young men flourish, and new wine, the young women. |
| KJV | For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. |
| ASV | For how great is his goodness, and how great is his beauty! grain shall make the young men flourish, and new wine the virgins. |
| YLT | For what His goodness! and what His beauty! Corn the young men, And new wine the virgins — make fruitful! |
| WEB | For how great is his goodness, and how great is his beauty! Grain will make the young men flourish, and new wine the virgins. |
| BBE | For how good it is and how beautiful! grain will make the young men strong and new wine the virgins. |
Where they part company is יְנוֹבֵ֥ב — see How Translations Differ.
The verse has a main declaration followed by two subjects that describe the blessings and their effects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּגָן
verbנוּב
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 — Zechariah 9:17
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 Blessings of Restorationgenerated
Zechariah 9:17 speaks of the beauty and goodness that will arise from the land, highlighting the blessings of grain and wine. This imagery reflects a time of restoration for God's people, emphasizing the joy and strength that these blessings will bring to both young men and young women. The context of this verse is a promise of abundance and divine favor, echoing themes found in the Psalms and other prophetic writings.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:19 | How great is Your goodness which You have laid up for those who fear You, which You have bestowed before the sons of men on those who take refuge in You! |
| 2 | Psalm 36:7 | How precious is Your loving devotion, O God, that the children of men take refuge in the shadow of Your wings! |
| 3 | Psalm 86:5–15 | For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You. |
| 4 | Psalm 145:7 | They will extol the fame of Your abundant goodness and sing joyfully of Your righteousness. |
| 5 | Isaiah 63:7–15 | I will make known the LORD’s loving devotion and His praiseworthy acts, because of all that the LORD has done for us— the many good things for the house of Israel according to His great compassion and loving devotion. |
The Treasury of Scripture Knowledge — 30 references, hung on the phrase they belong to
The Key Word — יְנוֹבֵ֥ב, ye.no.Vevgenerated
The verb יְנוֹבֵ֥ב (ye.no.Vev) is a Piel imperfect form, meaning 'it will cause to thrive' or 'to bear fruit.' This verb emphasizes flourishing and vitality, suggesting that the produce will not only be abundant but will also invigorate the young.
This word conveys a sense of growth and prosperity, indicating that the blessings of grain and wine will lead to joy and strength among the young men and women. The use of the Piel form highlights the active role of the produce in promoting life and happiness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is יְנוֹבֵ֥ב, it will cause to thrive, which governs the object בְּתֻלֽוֹת, young women. The structure emphasizes the relationship between the produce and its effect on the young.
The sentence begins with a declaration of beauty and goodness, followed by the subjects of grain and new wine, which are linked to the flourishing of young men and women. This arrangement highlights the blessings as central to the verse.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יְנוֹבֵ֥ב is translated with the Greek word εὐωδιάζων, which conveys a sense of sweet fragrance or pleasantness. This choice suggests an interpretation that emphasizes the delightful nature of the blessings.
The translation reflects a narrowing of focus on the sensory experience of the produce, enhancing the imagery of abundance and joy associated with the land's gifts.
In plain words — the whole versegenerated
Zechariah 9:17 tells us how lovely and beautiful the land will be, with grain making young men thrive and new wine bringing joy to young women. This verse emphasizes the blessings of abundance and the joy they bring to the people.
Frequently Asked Questionsgenerated
It signifies that the abundance of grain will provide strength and vitality to the young men, enhancing their well-being.
New wine represents joy and celebration, suggesting that the blessings of the land will lead to happiness among the young women.
The blessings of grain and wine indicate God's provision and care for His people, promising a time of restoration and abundance.
They represent the vitality and future of the community, highlighting the impact of God's blessings on the next generation.
Reflection Questionsgenerated
- In what ways have I experienced God's blessings in my life that have brought me joy and strength?
- How can I appreciate the abundance in my surroundings and share it with others?
- What does it mean for me to flourish in my own life, and how can I encourage others to do the same?
- How can I cultivate a sense of gratitude for the blessings I have received?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss the blessings of the land and their spiritual significance, emphasizing the richness of God's gifts.
For what is its good and what is its beauty, except for the chosen grain and the wine that brings forth virgins? LXX: For if there is anything best from it, and if there is anything good from it,Early Church Fathers on Zechariah 9 →
Now concerning the several sorts of food, the Lord says to you, “You shall eat the good things of the earth,” and “All sorts of flesh shall you eat,Early Church Fathers on Zechariah 9 →
The corn: His most excellent gift is the blessed Eucharist, called here The corn, that is, the bread of the elect, and the wine springing forth virgins;Early Church Fathers on Zechariah 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Zechariah 9:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor how great [is] his goodness?.... Not of the land of Judea, as Kimchi; nor of the doctrine of the law, as the Targum; nor of the people of the Jews; but of the Messiah: and designs not his
Read John Gill on Zechariah 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. For how great is his goodness, and how great is his beauty!
Read Robert Jamieson on Zechariah 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor how great is his goodness! infinite goodness is the fountain of all that good done for this people; the prophet admires it, and suggests what is fit to be done by those that come and view those stones set up for trophies. How great is his beauty! how wonderful the beauty of Divine Providence in all the great effects of it in Israel’ s deliverance and salvation! Corn shall make the young men cheerful; plentiful harvests shall make the young men cheerful in sowing, reaping, labouring in harvest work, as well as in eating the knits thereof. And new wine the maids; such plenty of wine, that all, young and old, shall be cheered with it. And now these are the sweet fruits of temporal…
Read Matthew Poole on Zechariah 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsZechariah 9:17 For how great [is] his goodness, and how great [is] his beauty! corn shall make the young men cheerful, and new wine the maids.Ver. 17. For how great is his goodness] He shuts up all with this sweet epiphonema or exclamation, admiring the singular goodness of God to his people in all the former particulars; and yet promising them abundance of outward necessaries, even to an honest affluence; they should have store of corn and wine; so much as should make them succulent and vigorous, full of sap and good humours, provided, that first they content not themselves with the natural use of the creature, but taste how good the Lord is, and next, that they put this promise into suit…
Read John Trapp on Zechariah 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Goodness.—Better, goodliness (Hosea 10:11). His means Israel’s. (Comp. Numbers 24:5.) Make . . . cheerful.—Better, make to grow numerously. For the idea, comp. Psalms 72:16, and see also Zechariah 8:5; and for the fulfilment, the reference there to Maccabees.
Read Charles John Ellicott on Zechariah 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. How great is his goodness] In himself and towards them. And how great is his beauty!] His comeliness, holiness, and purity, put in and upon them. Corn shall make the young men cheerful] They shall be gladdened and strengthened by plenty of food; and they shall speak aloud of God's mercies in their harvest home. And new wine the maids.] Who shall prepare the wine from an abundant vintage.
Read AdamClarke on Zechariah 9 →CambridgeThe Cambridge Bible for Schools and Colleges17. his goodness … his beauty] i.e. either Israel’s (their prosperity, R. V. margin), as thus delivered and honoured by God (comp. Hosea 14:6), or God’s, the exclamation being drawn from the prophet by the consideration of the great things he had been commissioned to make known. “The goodness and the beauty are the goodness and beauty of God, whose great doings had been his theme before.” Pusey, who quotes Osirius: “The prophet, borne out of himself by the consideration of the Divine goodness, stands amazed while he contemplates the beauty and Deity of Christ: he bursts out with unwonted admiration! How great is His goodness, who to guard His flock shall come down on earth to lay down His…
Read Cambridge on Zechariah 9 →Albert Barnes1798–1870Barnes' Notes on the BibleFor how great is His goodness - For it is unutterable! As the Psalmist said, “O Lord, our Lord, how excellent is Thy Name in all the earth!” Psalms 8:1, and Jacob, “How awful is this place!” Genesis
Read Albert Barnes on Zechariah 9 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
How lovely they will be, and how beautiful! Grain will make the young men flourish, and new wine, the young women.
For how great is his goodness, and how great is his beauty! Grain will make the young men flourish, and new wine the virgins.
How lovely they will be, and how beautiful! Grain will make the young men flourish, and new wine, the young women.
How precious and fair! Grain will make the young men flourish and new wine the young women.
Tyndale line
For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.
For how great is his goodness, and how great is his beauty! grain shall make the young men flourish, and new wine the virgins.
For how great is his goodness, and how great is his beauty! corn shall make the young men flourish, and new wine the maids.
For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.
For howe great is his goodnesse! and howe great is his beautie! corne shall make the yong men cherefull, and newe wine the maides.
Strictly literal
For how great is his goodness, and how great is his beauty! Corn shall make the young men flourish, and new wine the maidens.
For what His goodness! and what His beauty! Corn the young men, And new wine the virgins — make fruitful!
For what His goodness! And what His beauty! Grain the young men, || And new wine the virgins—make fruitful!
For how great will be [that generation's] happiness, and how great its beauty! corn shall make the young men sing joyfully, and new wine the virgins.
How good and how beautiful they will be! The young men will flourish on grain and the virgins on sweet wine!”
From the Latin
For what is the good thing of him, and what is his beautiful thing, but the corn of the elect, and wine springing forth virgins?
Simplified
How lovely and beautiful they will be! Young men will grow strong on grain, and young women flourish on the new wine.
For how good it is and how beautiful! grain will make the young men strong and new wine the virgins.
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 content, with eight out of ten words matched. The Septuagint's rendering reflects a different word order and some variation in expression, but it retains the core message of the blessings and their effects.
כִּ֥י מַה־ טּוּב֖וֹ וּמַה־ יָפְי֑וֹ דָּגָן֙ בַּֽחוּרִ֔ים וְתִיר֖וֹשׁ יְנוֹבֵ֥ב בְּתֻלֽוֹת׃
8 of the 10 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.
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 Zechariah 9:17
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
טוּב (tuv) refers to goodness in various forms, including good things, property, beauty, and joy. It encompasses both concrete and abstract notions of goodness, such as welfare and the goodness of God. The word is derived from a root meaning 'good' and is used broadly in the Old Testament to express positive qualities.
טוּב n.m. good things, goods, goodness
base
H2898 טוּב good things, goods, goodness
2898 tuwb toob
from 2895; good (as a noun), in the widest sense, especially
goodness (superlative concretely, the best), beauty, gladness,
welfare:--fair, gladness, good(-ness, thing, -s), joy, go well
with.
see HEBREW for 02895
טוּב (tuv) — goodness.
1) goods, good things, goodness
1a) good things
1b) goods, property
1c) fairness, beauty, joy, prosperity, goodness (abstract)
1d) goodness (of taste, discernment)
1e) goodness (of God) (abstract)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Conj | Part — Conjunction · pronounHC/Pi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
יֳפִי (yophiy) means 'beauty' and is derived from the root word represented by Strong's H3302. The entries consistently define it as a noun referring to beauty, without any significant disagreement among the lexicons.
[יֳפִי] n.m. beauty
base
H3308 [יֳפִי] beauty
3308 yophiy yof-ee'
from 3302; beauty:--beauty.
see HEBREW for 03302
יֳפִי (yo.phi) — beauty.
beauty
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
N-ms — Noun common · masculine singular absoluteHNcmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
בָּחוּר (bachuwr) refers to a young man or youth, often implying someone who has been selected or chosen. The term appears in contexts that highlight youthfulness, and it is derived from a root meaning 'to select.' It is notably referenced in Isaiah 62:5.
בָּחוּר n.m. young man Is 62:5 7 t.
base
H970 בָּחוּר young man
970 bachuwr baw-khoor'
or bachur {baw-khoor'}; participle passive of 977; properly,
selected, i.e. a youth (often collective):--(choice) young
(man), chosen, X hole.
see HEBREW for 0977
בָּחוּר (ba.chur) — youth.
youth, young man
N-mp — Noun common · masculine plural absoluteHNcmpa
→ General scriptures concerning Ex 24:3-5; 1Ki 12:6-15; 2Ch 10:8; Ps 119:9; 148:12,13; Pr 1:1-33; 2:1-22; 3:1-35; 4:1-27; 5:1-23; 6:1-35; 7:1-27; 10:1; 13:1; 15:5,20; 17:2,25; 19:13,26,27; 20:29; 23:15-35; 24:1-34; 27:11; 28:7; 29:3; 31:1-3; Jer 22:18-21; Mt 19:16-22; Mr 10:17-22; Lu 15:11-32; 18:18-23; 1Ti 4:12;
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
נוּב (nuwb) is a primitive root meaning to germinate or bear fruit, often used figuratively to indicate flourishing or uttering words. It appears in various forms, such as making something flourish or bringing forth fruit. The entries suggest a poetic usage, particularly in relation to wisdom and prosperity.
[נוּב] vb. bear fruit (poet.)
Qal only fig., abs. of righteous under fig. of tree; if wealth beareth fruit; beareth the fruit of wisdom.
Po‛l. fig. for makes to flourish.
base
H5107 נוּב
5107 nuwb noob
a primitive root; to germinate, i.e. (figuratively) to
(causatively, make) flourish; also (of words), to
utter:--bring forth (fruit), make cheerful, increase.
נוּב (nuv) — to bear fruit.
1) to bear fruit
1a) (Qal) to bear fruit
1b) (Pilel) to make to flourish (fig.)
V-o-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
בְּתוּלָה (bthuwlah) means 'virgin' and is derived from a passive participle of an unused root that suggests separation. It can also refer to a bride and, in a figurative sense, to a city or state. The term appears in contexts related to purity and marital status.
בְּתוּלָה 60 n.f. virgin
base
H1330 בְּתוּלָה virgin
1330 bthuwlah beth-oo-law'
feminine passive participle of an unused root meaning to
separate; a virgin (from her privacy); sometimes (by
continuation) a bride; also (figuratively) a city or
state:--maid, virgin.
בְּתוּלָה (be.tu.lah) — virgin.
virgin
N-fp — Noun common · feminine plural absoluteHNcfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (