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Deuteronomy 24:20 — Word Study

Depth

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]

Word
Listen & take awayDeuteronomy 24
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 20 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (yih.Yeh) — no per-word recordings of the Hebrew exist to link to.
Take it away
Deuteronomy 24:20quick helps
In a sentenceThis verse instructs that when harvesting olives, the branches should not be re-examined, leaving what remains for those in need.
Who is speakingThe Lord, through Moses, giving laws to the Israelites.
Where we areIn the context of laws regarding the treatment of the poor and vulnerable during harvest.
The hard wordתְפָאֵ֖ר, tefa'er
Take awayThe instruction emphasizes generosity and care for the marginalized.
6 commentators on this verse Gill, Jamieson, Poole, Ellicott & more — read them › clause verbחָבַט The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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

19If you are harvesting in your field and forget a sheaf there, do not go back to get it. It is to be left for the foreigner, the fatherless, and the widow, so that the LORD your God may bless you in all the work of your hands.
20When 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.
21When you gather the grapes of your vineyard, you must not go over the vines again. What remains will be for the foreigner, the fatherless, and the widow.
22Remember that you were slaves in the land of Egypt. Therefore I am commanding you to do this.

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

What does it mean to not go over the branches again?

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.

Why are the foreigner, fatherless, and widow mentioned?

These groups are highlighted as vulnerable members of society who should be provided for, reflecting God’s concern for social justice.

How does this law apply today?

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.

What other laws are similar to this one?

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

  1. How can I ensure that I am being generous and caring for those in need in my community?
  2. What are some practical ways I can leave 'leftovers' for others in my daily life?
  3. In what ways does this verse challenge my understanding of ownership and sharing?
  4. 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 Bible

When 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 Commentary

When 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 Bible

When 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 Colleges

20. 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 Bible

19-22. 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

BSBBerean Standard Bible2020

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.

WEBWorld English Bible2000

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.

MSBMajority Standard Bible2022

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.

NETBNew English Translation2006

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

KJVKing James Version1611

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.

ASVAmerican Standard Version1901

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.

RVARevised Version, American1894

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.

NWBWebster's Bible1833

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.

GNVGeneva Bible1599

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

DBYDarby Translation1890

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.

YLTYoung's Literal Translation1862

'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.

LSVLiteral Standard Version2020

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.

ILTInterlinear Literal Translation2000

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.

ULBUnlocked Literal Bible2017

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

DRADouay-Rheims (Challoner)1899

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

FBVFree Bible Version2020

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.

BBEBible in Basic English1949

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.

כִּ֤י(dm)clauseverbתַחְבֹּט֙you.will.beatnoun phrase · objectזֵֽיתְtreeךָ֔your.oliveclauseadverbialלֹ֥אnotverbתְפָאֵ֖רyou.will.go.over.the.branchesprepositional phrase · prepositionalאַחֲרֶ֑יbehindךָyouclauseprepositional phrase · prepositionalprepositional phraseלַtonoun phrasetheגֵּ֛רsojournerprepositional phraseלַtonoun phrasethe.fatherlessיָּת֥וֹםoneוְandprepositional phraseלָtonoun phrasetheאַלְמָנָ֖הwidowverbיִהְיֶֽהit.will.belong

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.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

כִּ֤י תַחְבֹּט֙ זֵֽיתְךָ֔ לֹ֥א תְפָאֵ֖ר אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃ ס

Septuagintthe Greek the translators chose, word by word
כִּ֤יἐὰνלֹ֥אοὐκתְפָאֵ֖רκαλαμήσασθαιאַחֲרֶ֑יךָσουלַגֵּ֛רπροσηλύτῳוְלָאַלְמָנָ֖הξήρᾳיִהְיֶֽה׃ סἔσται

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.

Samaritan Pentateuchthe Torah as the Samaritan community kept it

כי תחבט זיתך לא תפאר אחריך לגר ליתום ולאלמנה יהיה

Agrees with the Masoretic Text here, word for word.

Dead Sea Scrolls — 4Q34a copy a thousand years older than the Leningrad Codex

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.

Dead Sea Scrolls — 4Q38da copy a thousand years older than the Leningrad Codex

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.

Deuteronomy 24:20כִּיififכִּיחָבַטyou will beyou will beatחָבַטזַ֫יִתolive tree olive tree yourזַ֫יִתלֹאnotnotלֹאפָּאַרyou will goyou will go oveפָּאַראַחַרbehind youbehind youאַחַרגֵּרto the sojoto the sojourneגֵּריָתוֹםto the fathto the fatherleיָתוֹםאַלְמָנָהand to the and to the widoאַלְמָנָההָיָהit will belit will belongהָיָהפֹּארָהboughboughפֹּארָהאָחַרto delayto delayאָחַרגּוּרto sojournto sojournגּוּרזִוZivZivזִואַלְמָןforsakenforsakenאַלְמָןהָוָאto fallto fallהָוָאגֵּרsojournersojournerגֵּריָדַעto knowto knowיָדַעכִּיforforכִּיעָלֶהleafleafעָלֶהכֶּרֶםvineyardvineyardכֶּרֶםיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדמַטָּעplantationplantationמַטָּעקָדוֹשׁholyholyקָדוֹשׁרָדַףto pursueto pursueרָדַףזָנָהto fornicato fornicateזָנָהאֶזְרָחbornbornאֶזְרָח
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

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.

if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
כִּ֤יki if H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
The company it keepswords that stand beside it more often than chance
if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
תַחְבֹּט֙tach.Bot you will beat H2251 Verb · Qal · imperfect second person masculine singular
5× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to beat or knock something out, like threshing grain. It is used in the Old Testament to describe physical labor or battle. In the KJV, it is translated as 'beat' or 'thresh'.
Amplified meaning
thresh, knock down
Tyndale gloss
to beat
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[חָבַט] vb. beat off, beat out

Qal

beat off

beat out (grain)

Niph. fennel beaten out

base

Brown-Driver-Briggs glosses

H2251 [חָבַט] beat off, beat out

Strong's Hebrew Dictionary

2251 chabat khaw-bat'

a primitive root; to knock out or off:--beat (off, out),

thresh.

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singular
HVqi2ms
The company it keepswords that stand beside it more often than chance
if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
זֵֽיתְךָ֔zei.te.Kha olive tree your H2132 Noun common masculine singular construct · suffix
38× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for olive tree or olive berry, often associated with oil and light. In Deuteronomy 8:8, the olive tree is listed as one of the blessings of the Promised Land, and in Matthew 24:3, Jesus teaches on the Mount of Olives.
Amplified meaning
olive berries, a source of oil and light
Tyndale gloss
olive
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

זַ֫יִת n.m. olive-tree, olive

olive-tree

of fruit of olive-tree, olives

in designations of place

base

Brown-Driver-Briggs glosses

H2132 זַ֫יִת olive-tree, olive

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp2ms
if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
לֹ֥אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
תְפָאֵ֖רte.fa.'Er you will go over [the] boughs H6286 Verb · Piel · imperfect second person masculine singular
14× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to make something beautiful or to boast about oneself. It can also mean to explain or make something clear. In the Bible, it is used to describe pride or beauty. The KJV translates it as 'beautify' or 'glorify'.
Amplified meaning
examine, search through
Tyndale gloss
to beautify
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

[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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Piel-Imperf-2ms — Verb · Piel · imperfect second person masculine singular
HVpi2ms
The company it keepswords that stand beside it more often than chance
if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
אַחֲרֶ֑יךָ'a.cha.Rei.kha behind you H310 Suffix
716× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Amplified meaning
a second time, to gather every last one
Tyndale gloss
after
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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.

base

אַחֲרַי adj. Pr 28:23 a man that turneth backwards.

ref

Brown-Driver-Briggs glosses

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.

Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Suffix
HAcmpc/Sp2ms
if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
לַגֵּ֛רla.Ger to the sojourner H1616 Preposition · noun common masculine singular absolute
92× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A sojourner is a foreigner or temporary resident, lacking inherited rights, but often given concessions in Israel. This term appears in the Bible to describe outsiders living among God's people.
Amplified meaning
sojourner, stranger
Tyndale gloss
sojourner
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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'.

Brown-Driver-Briggs Hebrew Lexicon (full)

גֵּר 92 n.m. sojourner

base

Brown-Driver-Briggs glosses

H1616 גֵּר sojourner

Strong's Hebrew Dictionary

1616 ger gare

or (fully) geyr (gare); from 1481; properly, a guest; by

implication, a foreigner:--alien, sojourner, stranger.

see HEBREW for 01481

Translators Brief Hebrew Lexicon

גֵּר (ger) — sojourner.

1) sojourner

1a) a temporary inhabitant, a newcomer lacking inherited rights

1b) of foreigners in Israel, though conceded rights

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

soj'-er-ner, so'-jur-ner, suj'-er-ner.

See STRANGER AND SOJOURNER.

if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
לַיָּת֥וֹםlai.ya.Tom to the fatherless one H3490 Preposition · noun common masculine singular absolute
42× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word refers to an orphan or a child without a father, like in Exodus where God commands the Israelites to care for the fatherless.
Amplified meaning
orphan, child without a father
Tyndale gloss
orphan
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָתוֹם n.[m.] orphan

base

Brown-Driver-Briggs glosses

H3490 יָתוֹם orphan

Strong's Hebrew Dictionary

3490 yathowm yaw-thome'

from an unused root meaning to be lonely; a bereaved

person:--fatherless (child), orphan.

Translators Brief Hebrew Lexicon

יָתוֹם (ya.tom) — orphan.

an orphan, fatherless

Morphologythe parsing behind the code
Berean parsing
Prep | N-ms — Preposition · noun common masculine singular absolute
HRd/Ncmsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

wun.

See NUMBER.

if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
וְלָאַלְמָנָ֖הve.la.'al.ma.Nah and to the widow H490 Conjunction · preposition · noun common feminine singular absolute
56× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A widow is a woman whose husband has died, often left alone and vulnerable. The Bible teaches care and compassion for widows, as seen in the stories of Ruth and Naomi. God commands his people to look out for them.
Amplified meaning
a woman whose husband has died, left alone and vulnerable
Tyndale gloss
widow
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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'.

Brown-Driver-Briggs Hebrew Lexicon (full)

אַלְמָנָה 61 n.f. widow

base

Brown-Driver-Briggs glosses

H490 אַלְמָנָה widow

Strong's Hebrew Dictionary

490 'almanah al-maw-naw'

fem of 488; a widow; also a desolate place:--desolate house

(palace), widow.

see HEBREW for 0488

Translators Brief Hebrew Lexicon

אַלְמָנָה (al.ma.nah) — widow.

widow

Morphologythe parsing behind the code
Berean parsing
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absolute
HC/Rd/Ncfsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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 (

American Tract Society Bible Dictionary

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

→ Marriage of, authorized Ro 7:3; 1Co 7:39

→ 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;

if you will beat olive tree your not you will go over [the] boughs behind you to the sojourner to the fatherless one and to the widow it will belong
יִהְיֶֽה׃ סyih.Yeh it will belong H1961 Verb · Qal · imperfect third person masculine singular
3,562× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Amplified meaning
is left, not harvested
Tyndale gloss
to be
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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.

Read the full entry →
Brown-Driver-Briggs glosses

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

Read the full entry →
Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singular
HVqi3ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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