Exodus 9:32 — Word Study
WLCוְהַחִטָּ֥ה וְהַכֻּסֶּ֖מֶת לֹ֣א נֻכּ֑וּ כִּ֥י אֲפִילֹ֖ת הֵֽנָּה׃
BSAbut the wheatchiṭṭâh [or spelt, a type of grain] and speltkuççemeth [rye, a wheat-like crop] were notlôʼ destroyednâkâh■ [smitten, struck] becausekîy theyhênnâh are late cropsʼâphîyl△ [considered, not yet mature, still growing]
| Greek | English | Parsing |
|---|---|---|
| וְהַחִטָּ֥ה | and the wheat | Conjunction, particle, noun common feminine singular absolute |
| וְהַכֻּסֶּ֖מֶת | and the spelt | Conjunction, particle, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| נֻכּ֑וּ | they were struck | Verb, Pual, perfect third person common plural |
| כִּ֥י | for | Particle |
| אֲפִילֹ֖ת | [are] late [crops] | Adj |
| הֵֽנָּה׃ | they | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | but the wheat and spelt were not destroyed, because they are late crops.) |
| KJV | But the wheat and the rie were not smitten: for they were not grown up. |
| ASV | But the wheat and the spelt were not smitten: for they were not grown up. |
| YLT | and the wheat and the rye have not been smitten, for they are late. |
| WEB | But the wheat and the spelt were not struck, for they had not grown up. |
| BBE | But the rest of the grain-plants were undamaged, for they had not come up. |
The translations agree on the meaning of אֲפִילֹ֖ת as late crops.
The sentence has a main clause followed by a reason clause, indicating why the wheat and spelt were spared.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵנָּה
verbנָכָה
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Exodus 9:32
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 Plagues of Egyptgenerated
Exodus 9:32 describes the aftermath of a devastating plague that struck Egypt. While the flax and barley were destroyed due to their maturity, the wheat and spelt were spared because they were still growing. This distinction emphasizes God's control over nature and the timing of His judgments, as seen throughout the plagues that befell Egypt.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 10:22 | So Moses stretched out his hand toward heaven, and total darkness covered all the land of Egypt for three days. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — אֲפִילֹ֖ת, 'a.fi.Lotgenerated
The Hebrew word אָפִיל (aphiyl) means late or unripe, particularly in the context of crops. It suggests that the wheat and spelt were not yet mature and therefore not ready for harvest.
This word's use here indicates that these crops were still growing and thus protected from the destruction that befell the other grains. It highlights the agricultural cycle and God's providence in allowing some crops to survive.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is examined in the Berean Standard Bible, which uses the term late crops.
Sentence Structuregenerated
The main verb in this verse is נֻכּ֑וּ, they were struck, which governs the entire clause. The sentence structure emphasizes the subject הֵֽנָּה (they), followed by the predicate אֲפִילֹ֖ת (late crops).
The Hebrew word order places emphasis on the crops that were spared, showcasing the contrast with the earlier destruction of the flax and barley.
Septuagint Backgroundgenerated
The Septuagint translates חִטָּה as πυρὸς and כֻּסֶּמֶת as ὀλύρα, indicating a consistent understanding of these grains. The choice of these Greek words reflects the translators' familiarity with the agricultural context.
The LXX does not provide a direct equivalent for אֲפִילֹ֖ת, which may suggest a broader interpretation of the term as it pertains to the timing of the crops.
In plain words — the whole versegenerated
Exodus 9:32 tells us that while the flax and barley were destroyed because they were ripe, the wheat and spelt were not destroyed because they were still growing. This shows how the timing of the crops' maturity influenced their survival during the plagues in Egypt.
Frequently Asked Questionsgenerated
It means that these crops were still growing and not yet mature, which is why they were spared from the plague that affected the other grains.
The flax and barley were destroyed because they were ripe and ready for harvest, making them vulnerable to the plague.
The term 'late crops' implies that these grains had not yet reached maturity and were still in the growing phase, which protected them from destruction.
This verse illustrates God's control over nature and His ability to distinguish between crops based on their maturity, demonstrating His sovereignty in the judgments He executed upon Egypt.
Reflection Questionsgenerated
- What can I learn about God's timing in my own life from this verse?
- How does understanding the growth stages of crops help me appreciate God's creation?
- In what ways can I see God's protection in my life, similar to the spared crops?
- How can I apply the lessons of judgment and mercy from this passage to my daily decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Exodus 9:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut the wheat and the rye were not smitten,.... Bruised, broken, beat down, and destroyed by hail: the word by us rendered "rye", and by other "fitches" or "spelt", is thought by Dr.
Read John Gill on Exodus 9 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled.
Read Robert Jamieson on Exodus 9 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Hebrew word may be rendered either dark or hid, to wit, under the ground, whereby it was secured from this stroke; or late, as divers of the Hebrews and other interpreters render it. This kind of corn coming later up, was now tender and hidden, either in the ground or in the herb; whereby it was in some measure secured both from the fire by its greenness and moisture, and from the hail by its pliableness and yielding to it, whereas the stalks of barley were more dry and stiff, and therefore more liable to the hail and fire.
Read Matthew Poole on Exodus 9 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsExodus 9:32 But the wheat and the rie were not smitten: for they [were] not grown up. Ver. 32.
Read John Trapp on Exodus 9 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) The wheat and the rie.—“Rie,” or rye, is a wrong translation. It is a grain which has never been grown in Egypt. The only three kinds of grain cultivated were wheat, barley, and the holcus sorghum, or doora. There is no doubt that this last is intended by the Hebrew cussemeth, which is a word derived from the Egyptian. The wheat is a full month later than the barley in Egypt, and does not come into ear till March. The holcus sorghum may be grown at any time, except during the inundation. If sown with the wheat, it would ripen about the same period. They were not grown up.—Heb., they were late, or dark. The ear was undeveloped, and lay hid in the low tufts that grew like grass.
Read Charles John Ellicott on Exodus 9 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. But the wheat and the rye were not smitten] Wheat, chittah, which Mr. Parkhurst thinks should be derived from the Chaldee and Samaritan חטי chati, which signifies tender, delicious, delicate, because of the superiority of its flavour, c., to every other kind of grain. But this term in Scripture appears to mean any kind of bread-corn. Rye, כסמת cussemeth, from casam, to have long hair and hence, though the particular species is not known, the word must mean some bearded grain. The Septuagint call it ολυρα, the Vulgate for, and Aquila ζεα, which signify the grain called spelt; and some suppose that rice is meant. Mr. Harmer, referring to the double harvest in Egypt mentioned by Dr.…
Read AdamClarke on Exodus 9 →
CambridgeThe Cambridge Bible for Schools and Colleges32. spelt] ‘bread made from spelt is frequently found in Egyptian tombs’ (Lepsius, in a private letter to Dillmann). ‘Spelt’ (Isaiah 28:25, Ezekiel 4:9†) is a cereal closely allied to wheat, which it much resembles (NHB. 479; and, with fuller particulars, EB. ii. 1532). LXX. ὄλυρα; Aq. Sym. ζέα. were not grown up] are late (see Ges. Thes. p. 137); i.e. are habitually late in coming up: as stated above, they are about a month later than flax and barley.
Read Cambridge on Exodus 9 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSEVENTH PLAGUE — THE HAIL, Exodus 9:13-35. The third triad of judgments is introduced with unusual formality and solemnity. Pharaoh was now a “vessel of wrath,” fit only for destruction. See note on Exodus 9:12.
Read Daniel Denison Whedon on Exodus 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
but the wheat and spelt were not destroyed, because they are late crops.)
But the wheat and the spelt were not struck, for they had not grown up.
but the wheat and spelt were not destroyed, because they are late crops.)
But the wheat and the spelt were not struck, for they are later crops.)
Tyndale line
But the wheat and the rie were not smitten: for they were not grown up.
But the wheat and the spelt were not smitten: for they were not grown up.
But the wheat and the spelt were not smitten: for they were not grown up.
But the wheat and the rye were not smitten; for they were not grown up.
But the wheat and the rye were not smitten, for they were hid in the grounde)
Strictly literal
But the wheat and the spelt were not smitten; for they were not come out into ear.
and the wheat and the rye have not been smitten, for they are late.
and the wheat and the rye have not been struck, for they are late.
But the wheat and the millet were not smitten; for they are late-ripening.
But the wheat and the spelt were not harmed because they were later crops.
From the Latin
But the wheat, and other winter corn were not hurt, because they were lateward.
Simplified
However, the wheat and the spelt were not destroyed because they grow later.)
But the rest of the grain-plants were undamaged, for they had not come up.
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 reads: וְהַחִטָּ֥ה וְהַכֻּסֶּ֖מֶת לֹ֣א נֻכּ֑וּ כִּ֥י אֲפִילֹ֖ת הֵֽנָּה׃. The Septuagint matches six of the seven words in the MT, while the Samaritan Pentateuch differs by using the term אֲפִילֹ֖ת instead of the MT's אֲפִיל.
וְהַחִטָּ֥ה וְהַכֻּסֶּ֖מֶת לֹ֣א נֻכּ֑וּ כִּ֥י אֲפִילֹ֖ת הֵֽנָּה׃
6 of the 7 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.
והחטה והכסמת לא נכו כי אפלות הנה
1 word differs from the Masoretic Text: אפלות (late)
והחטה והכסמת לא נכו [כי] אפילות [הנה]
2 words on the leather — 3 partly restored, 2 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 Exodus 9:32
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.
חִטָּה (chittah) means wheat, referring to both the grain and the plant. It can also denote wheat flour. The Aramaic equivalent is חִנְטָה (chintah). The word's derivation is uncertain.
חִטָּה n.f. wheat
base
H2406 חִטָּה wheat
2406 chittah khit-taw'
of uncertain derivation; wheat, whether the grain or the
plant:--wheat(-en).
חִטָּה (chit.tah) — wheat.
1) wheat
1a) wheat (plant)
1b) wheat flour
Aramaic equivalent: chin.tah (חִנְטָה "wheat" H2591)
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
hwet
((1) chiTTah, the specific word for wheat (Ge 30:14; Ex 34:22, etc.), with puros (Judith 3:3; Sirach 39:26);
(2) bar, or bar (Jer 23:28; Joe 2:24; Am 5:11; 8:6); in other passages translated "grain" or "corn";
(3) sitos (Mt 3:12; 13:25,29,30; Lu 3:17; 16:7; 22:31, etc.) (for other words translated occasionally "wheat" in the King James Version see CORN; FOOD)): Wheat, usually the bearded variety, is cultivated all over Palestine, though less so than barley. The great plain of the Hauran is a vast expanse of…
Wheat
One of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The “fat of the kidneys of wheat” (Deut. 32:14), and the “finest of the wheat” (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).
the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ((Genesis 30:14) in the account of Jacob’s sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh’s dream. (Genesis 41:22) Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. (Psalms 81:16; 147:14) etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare , the T. spelta , and…
Is the principal and most valuable kind of grain for the service of man, and is produced in almost every part of the world, Ge 30:14 De 8:8 Jud 6:11 Mt 13:25 1Co 15:37. It is often intended where the word corn is used. See CORN.
The Egyptian wheat, Triticum Compositum, has six or seven ears on one head; so that it presented its usual appearance in this respect in Pharaoh’s dream, Ge 41:5-7. The "meat-offerings" of the Mosaic service, Le 2:1-16, were all made of wheaten flour.
כֻּסֶּ֫מֶת (kuccemeth) refers to spelt, a type of grain similar to wheat. It is derived from the root word for a bristly appearance, suggesting its physical characteristics. The entries consistently identify it as spelt or rye, with no significant disagreement among the lexicons.
כֻּסֶּ֫מֶת n.f. spelt
base
H3698 כֻּסֶּ֫מֶת spelt
3698 kuccemeth koos-seh'-meth
from 3697; spelt (from its bristliness as if just
shorn):--fitches, rie.
see HEBREW for 03697
כֻּסֶּ֫מֶת (kus.se.met) — rye.
spelt-a wheat-like crop planted and harvested in the fall or spring
Conj | Art | N-fs — Conjunction · particle · noun common feminine singular absoluteHC/Td/Ncfsa
spelt (kuccemeth; olura, zea (Ex 9:32, the King James Version "rye"; Isa 18:25, the King James Version "rye," margin "spelt"; Eze 4:9, the King James Version "fitches" margin "spelt"; the Revised Version (British and American) adopts "spelt," influenced by the Septuagint, in all passages)): Spelt is the seed of Triticum spelta, a kind of wild wheat. Several writers would identify this kuccemeth with the Arabic kirsenneh (Vicia ervilia), a kind of vetch much used as camels' fodder.
→ See RYE
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
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
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
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…
אָפִיל (aphiyl) refers to something that is late or unripe, particularly in the context of crops. It is derived from a root meaning weakness and is associated with the idea of being darkened or concealed. The term appears in Exodus 9:32, where it describes late crops like wheat and spelt.
[אָפִיל] adj. (darkened, concealed, thence) late, of crops;—אֲפִילֹת Ex 9:32 of wheat & spelt.
done
H648 [אָפִיל] (darkened, concealed, thence) late, of crops
648 'aphiyl aw-feel'
from the same as 651 (in the sense of weakness);
unripe:--not grown up.
see HEBREW for 0651
אָפִיל (a.phil) — late.
late, ripe
Adj — AdjHAafpa
הֵ֫מָּה (hennah) means 'they' in Hebrew, specifically referring to a feminine plural form. It is derived from a grammatical extension of another word, הוּא (hu), which means 'he/she/it.' The entries indicate its use in various contexts, often emphasizing identity or relation.
H2007 הֵ֫מָּה, הֵם they
2007 hennah hane'-naw
prolongation for 2004; themselves (often used emphatic for
the copula, also in indirect relation):--X in, X such (and
such things), their, (into) them, thence, therein, these, they
(had), on this side, whose, wherein.
see HEBREW for 02004
הֵנָּה (hen.nah) — they(fem.).
they, these, the same, who
A grammatical form of hu (הוּא "he/she/it" H1931)
Pron — PronounHPp3fp
