Deuteronomy 24:20 — Word Study
WLCכִּ֤י תַחְבֹּט֙ זֵֽיתְךָ֔ לֹ֥א תְפָאֵ֖ר אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃ ס
BSAWhenkîy you beatchâbaṭ▸ [thresh, knock down] the olives from your treeszayith [olive berries, a source of oil and light] you must notlôʼ go overpâʼar▸ [examine, search through] the branches againʼachar [a second time, to gather every last one] What remains will behâyâh▸ [is left, not harvested] for the foreignergêr [sojourner, stranger] the fatherlessyâthôwm [orphan, child without a father] ◂and the widowʼalmânâh [a woman whose husband has died, left alone and vulnerable]
| Greek | English | Parsing |
|---|---|---|
| כִּ֤י | if | Particle |
| תַחְבֹּט֙ | you will beat | Verb, Qal, imperfect second person masculine singular |
| זֵֽיתְךָ֔ | olive tree your | Noun common masculine singular construct, suffix |
| לֹ֥א | not | Particle |
| תְפָאֵ֖ר | you will go over [the] boughs | Verb, Piel, imperfect second person masculine singular |
| אַחֲרֶ֑יךָ | behind you | Suffix |
| לַגֵּ֛ר | to the sojourner | Preposition, noun common masculine singular absolute |
| לַיָּת֥וֹם | to the fatherless one | Preposition, noun common masculine singular absolute |
| וְלָאַלְמָנָ֖ה | and to the widow | Conjunction, preposition, noun common feminine singular absolute |
| יִהְיֶֽה׃ ס | it will belong | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When you beat the olives from your trees, you must not go over the branches again. What remains will be for the foreigner, the fatherless, and the widow. |
| KJV | When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. |
| ASV | When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the sojourner, for the fatherless, and for the widow. |
| YLT | 'When thou beatest thine olive, thou dost not examine the branch behind thee; to the sojourner, to the fatherless, and to the widow, it is. |
| WEB | When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow. |
| BBE | When you are shaking the fruit from your olive-trees, do not go over the branches a second time: let some be for the man from a strange land, the child without a father, and the widow. |
Where they part company is תְפָאֵר — see How Translations Differ.
The verse has one main clause and two subordinate clauses, outlining the action and its implications.





6 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
verbחָבַט
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 — Deuteronomy 24:20
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 — Laws Concerning Harvestinggenerated
Deuteronomy 24:20 is part of a series of laws that instruct the Israelites on how to treat the less fortunate during their agricultural practices. The focus is on ensuring that the foreigner, the fatherless, and the widow have access to what is left behind after the harvest, reflecting God’s concern for social justice and compassion within the community.
Cross References
The Key Word — תְפָאֵ֖ר, te.fa.'Ergenerated
The verb תְפָאֵר (tefa'er) means 'to go over' or 'to beautify.' In this context, it is used to indicate the action of going over the branches again after harvesting olives. The verb is in the Piel form, which often conveys an intensive or causative action, suggesting a thorough examination or search.
This action is prohibited in the verse, emphasizing the idea that one should not seek to gather every last olive, thereby allowing for the needs of the vulnerable to be met. The instruction reflects a broader principle of generosity and care for those who are less fortunate.
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 verb of the verse is תַחְבֹּט֙, tachbot, meaning 'you will beat.' This verb governs the action of the sentence, with two clauses following it: one clause describes the prohibition of going over the branches again, and the other clause states what remains will be for the vulnerable.
The structure indicates a clear command followed by a rationale, emphasizing the importance of leaving behind resources for those in need. The Hebrew word order places the action of beating first, highlighting it as the primary focus of the instruction.
Septuagint Backgroundgenerated
In the Septuagint, תְפָאֵר is rendered as καλαμήσασθαι (kalameisthai), which means 'to glean.' This choice narrows the focus from a general action of going over the branches to a specific act of gathering what remains.
This translation reflects an interpretation that emphasizes the act of collecting leftovers, aligning with the broader theme of caring for the marginalized in the community.
In plain words — the whole versegenerated
Deuteronomy 24:20 instructs that when harvesting olives, the branches should not be examined again. What remains after the harvest is to be left for the foreigner, the fatherless, and the widow, ensuring that those in need are cared for.
Frequently Asked Questionsgenerated
It means that after beating the olives from the trees, you should not return to collect every last olive, allowing some to remain for the needy.
These groups are highlighted as vulnerable members of society who should be provided for, reflecting God’s concern for social justice.
The principle of leaving resources for those in need can be applied in modern contexts by ensuring that we share our abundance with the less fortunate.
Similar laws can be found in Leviticus 19:9-10 and Deuteronomy 24:19, which also emphasize leaving portions of the harvest for the needy.
Reflection Questionsgenerated
- How can I ensure that I am being generous and caring for those in need in my community?
- What are some practical ways I can leave 'leftovers' for others in my daily life?
- In what ways does this verse challenge my understanding of ownership and sharing?
- How can I apply the principles of this verse to my interactions with those who are marginalized?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 24:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen thou beatest thine olive tree,.... With sticks and staves, to get off the olives when ripe: thou shall not go over the boughs again; to beat off some few that may remain; they were not nicely to
Read John Gill on Deuteronomy 24 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen thou cuttest down thine harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that
Read Robert Jamieson on Deuteronomy 24 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen thou beatest thine olive tree with staves, as they used to do to fetch down the olives.
Read Matthew Poole on Deuteronomy 24 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17-22) The stranger, the fatherless, and the widow—are the subject of all the laws in these verses. For the first two (Deuteronomy 24:17-18), see Exodus 22:22-24. As to the harvest, see Leviticus 23:22. It is noticeable that this law is connected with the Feast of Pentecost in that place. Never was such care for the widow and the poor manifested as after the day of Pentecost in the New Testament. When “great grace was upon them all,” it is written that “neither was there any among them that lacked.” In a very special way and for some special reason, all through the Old Testament, “the Lord careth for the stranger.” What the reason is, if we had the Old Testament only, we might find it hard…
Read Charles John Ellicott on Deuteronomy 24 →
CambridgeThe Cambridge Bible for Schools and Colleges20. beatest thine olive tree] Isaiah 27:6; Isaiah 24:13 (but with another vb. for beating). ‘Some climb into the trees and shake the boughs, while others stand below and beat off the fruit with long slender poles’ (Van Lennep, op. cit. 128).
Read Cambridge on Deuteronomy 24 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Leviticus 19:9-10; Leviticus 23:22.
Read Daniel Denison Whedon on Deuteronomy 24 →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
When you beat the olives from your trees, you must not go over the branches again. What remains will be for the foreigner, the fatherless, and the widow.
When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow.
When you beat the olives from your trees, you must not go over the branches again. What remains will be for the foreigner, the fatherless, and the widow.
When you beat your olive tree you must not repeat the procedure; the remaining olives belong to the resident foreigner, orphan, and widow.
Tyndale line
When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the sojourner, for the fatherless, and for the widow.
When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
When thou beatest thy olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
When thou beatest thine oliue tree, thou shalt not goe ouer the boughes againe, but it shalbe for the stranger, for the fatherlesse, and for the widowe.
Strictly literal
When thou shakest thine olive-tree, thou shalt not go over the boughs again; it shall be for the stranger, for the fatherless, and for the widow.
'When thou beatest thine olive, thou dost not examine the branch behind thee; to the sojourner, to the fatherless, and to the widow, it is.
When you beat your olive, you do not examine the branch behind you; it is for the sojourner, for the fatherless, and for the widow.
When thou beatest thy olive-tree, thou shalt not go over the boughs again; for the stranger, for the fatherless, and for the widow shall it be.
When you shake your olive tree, you must not go over the branches again; it will be for the foreigner, for the fatherless, or for the widow.
From the Latin
If thou have gathered the fruit of thy olive trees, thou shalt not return to gather whatsoever remaineth on the trees: but shalt leave it for the stranger, for the fatherless, and the widow.
Simplified
When you shake the olive trees to knock down the olives, don't go over the branches again. What's left is for the foreigners, the orphans, and the widows.
When you are shaking the fruit from your olive-trees, do not go over the branches a second time: let some be for the man from a strange land, the child without a father, and the widow.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word. The Septuagint matches 7 of the 10 words in the Hebrew, though its word order differs. The Dead Sea Scrolls show some restoration, but the core message remains consistent with the Masoretic Text.
כִּ֤י תַחְבֹּט֙ זֵֽיתְךָ֔ לֹ֥א תְפָאֵ֖ר אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃ ס
7 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.
כי תחבט זיתך לא תפאר אחריך לגר ליתום ולאלמנה יהיה
Agrees with the Masoretic Text here, word for word.
כי תחבט זית׳ך [לא] [תפאר] [אחרי׳ך] [לגר] [ליתום] ולאלמנה יהיה
4 words on the leather — 1 partly restored, 5 supplied entire by an editor.
כי תחבט זית׳ך [לא] [תפאר] [אחרי׳ך] [לגר] [ליתום] [ולאלמנה] [יהיה]
1 word on the leather — 2 partly restored, 7 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 Deuteronomy 24:20
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)
Conj — ParticleHTc
חָבַט (chabat) is a Hebrew verb meaning to beat, specifically in contexts like beating out grain or knocking something off. The entries indicate it can be used in both the Qal and Niphal forms, with the Niphal suggesting a passive sense of being beaten out. There are no significant disagreements among the lexicons.
[חָבַט] vb. beat off, beat out
Qal
beat off
beat out (grain)
Niph. fennel beaten out
base
H2251 [חָבַט] beat off, beat out
2251 chabat khaw-bat'
a primitive root; to knock out or off:--beat (off, out),
thresh.
חָבַט (cha.vat) — to beat.
1) to beat, beat out, beat off, thresh
1a) (Qal)
1a1) to beat out
1a2) to beat off
1b) (Niphal) to be beaten out
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word פָּאַר (*pa'ar*) is built from a primitive root meaning to gleam or embellish, and it covers a range of meanings including to beautify, glorify, and boast. It can also refer to going over the boughs, as noted in Deuteronomy 24:20. The related form פִּאֵר (*pi'er*) specifically denotes this latter action.
[פָּאַר] vb. Pi. beautify, glorify
Hithp.
glorify oneself = boast
get glory to oneself, be glorified, by means of
base
[פִּאֵר] vb. denom. Pi. go over the boughs;—Dt 24:20
ref
H6286a פָּאַר Pi. beautify, glorify . . glorify oneself = boast
. get glory to oneself, be glorified, by means of
H6286b פִּאֵר vb. denom. Pi. go over the boughs
6286 pa'ar paw-ar'
a primitive root; to gleam, i.e. (causatively) embellish;
figuratively, to boast; also to explain (i.e. make clear)
oneself; denominative from 6288, to shake a tree:--beautify,
boast self, go over the boughs, glorify (self), glory, vaunt
self.
see HEBREW for 06288
פָּאַר (pa.ar) — to beautify.
1) to glorify, beautify, adorn
1a) (Piel) to glorify, beautify
1b) (Hithpael)
1b1) to glorify oneself
1b2) to get glory to oneself, be glorified
פִּאֵר (pi.er) — to re-harvest.
(Piel) to go over the boughs
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep | Suff — SuffixHAcmpc/Sp2ms
גֵּר (ger) refers to a sojourner or foreigner, indicating someone who temporarily resides in a place without inherited rights. It encompasses the idea of a guest or stranger, particularly in the context of foreigners living in Israel who are granted certain rights. The term is derived from the root meaning 'to dwell'.
גֵּר 92 n.m. sojourner
base
H1616 גֵּר sojourner
1616 ger gare
or (fully) geyr (gare); from 1481; properly, a guest; by
implication, a foreigner:--alien, sojourner, stranger.
see HEBREW for 01481
גֵּר (ger) — sojourner.
1) sojourner
1a) a temporary inhabitant, a newcomer lacking inherited rights
1b) of foreigners in Israel, though conceded rights
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
soj'-er-ner, so'-jur-ner, suj'-er-ner.
See STRANGER AND SOJOURNER.
יָתוֹם (yathowm) means 'orphan' and is derived from a root that suggests loneliness or bereavement. The term specifically refers to a fatherless child or a bereaved person. All entries consistently define it in this way, with no significant disagreement among the lexicons.
יָתוֹם n.[m.] orphan
base
H3490 יָתוֹם orphan
3490 yathowm yaw-thome'
from an unused root meaning to be lonely; a bereaved
person:--fatherless (child), orphan.
יָתוֹם (ya.tom) — orphan.
an orphan, fatherless
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
wun.
See NUMBER.
The Hebrew word אַלְמָנָה (*almanah*) means 'widow' and is derived from the root of another word. It can also refer to a desolate place, such as a desolate house or palace. The entries consistently emphasize its primary meaning as 'widow'.
אַלְמָנָה 61 n.f. widow
base
H490 אַלְמָנָה widow
490 'almanah al-maw-naw'
fem of 488; a widow; also a desolate place:--desolate house
(palace), widow.
see HEBREW for 0488
אַלְמָנָה (al.ma.nah) — widow.
widow
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/Rd/Ncfsa
wid'-o ('almanah; chera): In the Old Testament widows are considered to be under the special care of Yahweh (Ps 68:5; 146:9; Pr 15:25). Sympathetic regard for them comes to be viewed as a mark of true religion (Job 31:16; Jas 1:27). Deuteronomy is rich in counsel in their behalf (24:17, etc.).
The word is first mentioned in the New Testament in Ac 6:1: "There arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration." Paul charges that they be particularly cared for, especially those that are "widows indeed," i.e. poor, without support and old (
Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under…
A custom was prevalent in patriarchal times, Ge 38:1-30, and was afterwards confirmed by the Mosaic law, De 25:5-10, that a widow without children, in order to preserve the family name and inheritance, should marry the brother of her deceased husband; or he failing his nearest kinsman, Ru 3:12,13 4:1-11 Mt 22:23-30. The high-priest was forbidden to marry a widow, Le 21:14. The humanity and justice of true religion are shown in the Bible, as might be expected, by numerous indications that God and the friends of God sympathize with the sorrows, supply the wants, and defend the rights of the widow,
→ Vows of, binding Nu 30:9
→ When they are daughters of priests, they are to be supported by their fathers Le 22:13
→ Priests forbidden to marry Le 21:14
→ Widows' dower
See DOWRY
→ UNCLASSIFIED SCRIPTURES RELATING TO Ex 22:22-24; De 10:18; 14:28,29; 16:11-14; 24:17,19-21; 25:5-10; 27:19; Job 22:5,9; 24:3,21; 29:13; 31:16,22; Ps 68:5; 94:6; 146:9;
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
