Isaiah 28:24 — Word Study
WLCהֲכֹ֣ל הַיּ֔וֹם יַחֲרֹ֥שׁ הַחֹרֵ֖שׁ לִזְרֹ֑עַ יְפַתַּ֥ח וִֽישַׂדֵּ֖ד אַדְמָתֽוֹ׃
BSADoes the plowmanchârash▸ [farmer, cultivator] plowchârash [to till, to break up the soil] for plantingzâraʻ [to sow, to scatter seed] everykôl dayyôwm [all the time, continually] Does he continuously loosenpâthach▸ [always, without ceasing, to open, to break up] and harrowsâdad▸ [to break up clods, to prepare the soil] the soilʼădâmâh [the land, the earth]
| Greek | English | Parsing |
|---|---|---|
| הֲכֹ֣ל | ¿ all | Particle, noun common masculine singular construct |
| הַיּ֔וֹם | the day | Particle, noun common masculine singular absolute |
| יַחֲרֹ֥שׁ | does he plow | Verb, Qal, imperfect third person masculine singular |
| הַחֹרֵ֖שׁ | the plowman | Particle, verb qal participle (active) masculine singular |
| לִזְרֹ֑עַ | to sow | Preposition, verb qal infinitive construct common |
| יְפַתַּ֥ח | does he loosen? | Verb, Piel, imperfect third person masculine singular |
| וִֽישַׂדֵּ֖ד | and he may harrow? | Conjunction, verb piel third person masculine singular |
| אַדְמָתֽוֹ׃ | land his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Does the plowman plow for planting every day? Does he continuously loosen and harrow the soil? |
| KJV | Doth the plowman plow all day to sow? doth he open and break the clods of his ground? |
| ASV | Doth he that ploweth to sow plow continually? doth he continually open and harrow his ground? |
| YLT | The whole day plougheth the ploughman to sow? He openeth and harroweth his ground! |
| WEB | Does he who plows to sow plow continually? Does he keep turning the soil and breaking the clods? |
| BBE | Is the ploughman for ever ploughing? does he not get the earth ready and broken up for the seed? |
There are no significant differences in wording among the translations on this verse.
Two main questions are posed, emphasizing the nature of the farmer's work.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָרַשׁ
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 — Isaiah 28:24
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 Purpose of Laborgenerated
Isaiah 28:24 uses the metaphor of a farmer to illustrate that not every task is performed daily without purpose. The rhetorical questions highlight the natural rhythm of agricultural work, suggesting that just as a farmer has specific times for plowing and planting, so too does God have a purpose in His dealings with His people. This reflects a broader theme in Isaiah about understanding the ways of God in relation to human actions and divine instruction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:3 | For this is what the LORD says to the men of Judah and Jerusalem: “Break up your unplowed ground, and do not sow among the thorns. |
| 2 | Hosea 10:11–12 | Ephraim is a well-trained heifer that loves to thresh; but I will place a yoke on her fair neck. I will harness Ephraim, Judah will plow, and Jacob will break the hard ground. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יַחֲרֹ֥שׁ, ya.cha.Roshgenerated
The verb יַחֲרֹ֥שׁ (*ya.charash*) means 'to plow' and is in the imperfect tense, indicating an ongoing action. It is derived from a root that can also imply silence or engraving, but in this context, it specifically refers to the act of preparing the soil for planting.
This word emphasizes the labor involved in farming, suggesting a thoughtful process rather than mindless repetition. The farmer's work is purposeful, aligning with the broader message of the passage about intentionality in actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase Does the plowman plow for planting every day?.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with a question. The first clause asks if the farmer plows every day, while the second inquires whether he continuously loosens and harrows the soil. This structure emphasizes the rhetorical nature of the questions, inviting the reader to consider the purpose behind the actions.
The use of parallelism in the questions highlights the rhythm of agricultural work, reinforcing the idea that labor is not performed aimlessly but with intention.
Septuagint Backgroundgenerated
The Septuagint translates יַחֲרֹ֥שׁ as μέλλει, which means 'is he about to' or 'does he intend to.' This choice suggests a focus on the farmer's intention behind the act of plowing, aligning with the rhetorical questioning in the Hebrew text.
This translation reflects a slight shift in emphasis, focusing on the farmer's purpose rather than the act itself, which may indicate a broader understanding of labor and intention.
In plain words — the whole versegenerated
Isaiah 28:24 asks whether a farmer plows every day and whether he continuously loosens and prepares the soil. This verse uses rhetorical questions to illustrate that work has a purpose and is not done mindlessly.
Frequently Asked Questionsgenerated
The farmer's work illustrates that labor is intentional and purposeful, reflecting a natural rhythm in agricultural practices.
Just as the farmer does not work aimlessly, God's actions are also purposeful, teaching us about the importance of intention in our own lives.
The questions encourage us to reflect on our own routines and the purpose behind our actions, prompting us to consider whether we are working with intention.
Rhetorical questions engage the reader and invite them to think deeply about the nature of work and purpose, making the message more impactful.
Reflection Questionsgenerated
- What routines in my life may need to be examined for their purpose and intention?
- How can I ensure that my daily actions align with a greater purpose?
- In what ways does understanding the nature of labor help me appreciate God's work in my life?
- How can I apply the principle of intentionality from this verse to my spiritual practices?
The early church on this verse — how the Fathers read it
Jerome references this verse in his writings, discussing the themes of labor and intention in life.
I praise wedlock, I praise marriage, but it is because they give me virgins. I gather the rose from the thorns, the gold from the earth, the pearl from the shell.Early Church Fathers on Isaiah 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 28:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDoth the ploughman plough all day to sow?.... Or, "every day"; he ploughs in order to sow; by ploughing he prepares the ground for sowing, that is his end in ploughing; and he may plough a whole day
Read John Gill on Isaiah 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDoth the plowman plow all day to sow? doth he open and break the clods of his ground? Doth the plowman plow all day to sow?
Read Robert Jamieson on Isaiah 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDoth the ploughman plough all day to sow? the ploughman doth not spend all his time in ploughing the ground, in order to the sowing it, or, as it follows, in opening it, and breaking its clods; but he hath several times for several works, a time for ploughing, and a time for sowing and harrowing, and a time for reaping, and a time for threshing, or beating, and bruising the corn for his own use; which wisdom God hath put into him. This is the sum of the similitude propounded here and in the following verses; the design and meaning whereof seems to be this, to teach them that God had his times and seasons for several works, and that the methods of his providence were various at several…
Read Matthew Poole on Isaiah 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 28:24 Doth the plowman plow all day to sow? doth he open and break the clods of his ground?Ver. 24. Doth the plowman plow all day to sow?] Or, Every day. Doth he not find him somewhat else to do besides? Sua sunt rebus omnibus agendis tempora, novandi, arandi, occandi, aequandi, serendi, metendi, colligandi et excernendi grani, et suae rationes singulis. And shall not the only wise God afflict his people with moderation and discretion? Yea, verily; for he is "a God of judgment, and waiteth to be gracious." We are no longer ploughed than needs; and whereas we may think our hearts soft enough, it may be so for some grace; but God hath seeds of all sorts to cast in, the wheat and the…
Read John Trapp on Isaiah 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Doth the plowman plow all day . . .?—Better, every day. Ploughing represents naturally, as in Jeremiah 4:3, the preparatory discipline by which the spiritual soil is rendered fit for the sower’s work. It is a means, and not an end, and is, therefore, in its very nature but for a season. To a nation passing through this stage, Assyrian invaders scoring their long furrows visibly on the surface of the land, the parable gave the hope that this was preparing the way for the seed-time of a better harvest.
Read Charles John Ellicott on Isaiah 28 →
CambridgeThe Cambridge Bible for Schools and Colleges23–29. A parable derived from husbandry. The motive of its insertion in this place was probably the different treatment meted out to Samaria and to Jerusalem. The precise point of the analogy is somewhat uncertain; but perhaps we may interpret the thought as follows. There are two parts. The first (Isaiah 28:24-26) appears to justify Jehovah’s procedure by the end He has in view. As the farmer does not go on ploughing for ever out of a mere blind passion for ploughing, but ploughs in order to sow; so Jehovah’s work of judgment is to issue in the preparation of a seed-plot, and in due time ploughing will give place (in the case of Judah) to sowing. The second (Isaiah 28:27-29) draws the…
Read Cambridge on Isaiah 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleDoth the plowman ... - The question here asked implies that he does “not” plow all the day. The interrogative form is often the most emphatic mode of affirmation. All day - The sense is, does he do nothing else but plow?
Read Albert Barnes on Isaiah 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24-26. Doth the ploughman plough all day — That is, does he plough interminably, never cease? To sow — In order to sow, in order to make the ground ready for sowing. The parallel number is of the same meaning.
Read Daniel Denison Whedon on Isaiah 28 →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
Does the plowman plow for planting every day? Does he continuously loosen and harrow the soil?
Does he who plows to sow plow continually? Does he keep turning the soil and breaking the clods?
Does the plowman plow for planting every day? Does he continuously loosen and harrow the soil?
Does a farmer just keep on plowing at planting time? Does he keep breaking up and harrowing his ground?
Tyndale line
Doth the plowman plow all day to sow? doth he open and break the clods of his ground?
Doth he that ploweth to sow plow continually? doth he continually open and harrow his ground?
Doth the plowman plow continually to sow? doth he continually open and break the clods of his ground?
Doth the plowman plow all day to sow? doth he open and break the clods of his ground?
Doeth the plowe man plowe all the day, to sowe? doeth he open, and breake the clots of his ground?
Strictly literal
Doth the ploughman plough all day to sow? Is he [all day] opening and breaking the clods of his land?
The whole day plougheth the ploughman to sow? He openeth and harroweth his ground!
Does the plowman plow the whole day to sow? He opens and harrows his ground!
Doth the ploughman plough all the time to sow? doth he open and harrow his ground [continually]?
Does a farmer who plows all day to sow, only plow the ground? Does he continually break up and harrow the field?
From the Latin
Shall the ploughman plough all the day to sow, shall he open and harrow his ground?
Simplified
Does the farmer spend all his time plowing? Does he spend all his time preparing the soil?
Is the ploughman for ever ploughing? does he not get the earth ready and broken up for the seed?
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 consistent with the Septuagint and the Dead Sea Scrolls, with all witnesses agreeing on the wording of the verse. The scrolls provide a nearly complete match, indicating a stable transmission of the text.
הֲכֹ֣ל הַיּ֔וֹם יַחֲרֹ֥שׁ הַחֹרֵ֖שׁ לִזְרֹ֑עַ יְפַתַּ֥ח וִֽישַׂדֵּ֖ד אַדְמָתֽוֹ׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
הכול היום יחרוש החורש לזרוע ופתח וישדד אדמת׳ו
8 words on the leather.
[הכל] [היום] [יחרש] [החרש] [לזרע] יפתח [וישדד] [אדמת׳ו]
1 word on the leather — 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 Isaiah 28:24
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Part | N-ms — Particle · noun common masculine singular constructHTi/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
plou (charash; arotrioo): No implement of the Bible is more frequently illustrated today than the plow. This is partly because there is every reason to believe that the plows still used throughout Egypt, Palestine, and Syria are counterparts of the ancient ones. The first plows were probably an adaptation of the ancient Egyptian hoe, where the handle was lengthened in order that animals might be hitched to it. To make it easier to break up the ground, it was pointed, and handles were added by which it could be guided. The ancient plow probably varied in type in different sections of the country, as it does today. In one form a young tree Of oak or other strong wood of a diameter of 3 or 4 inches is cut off just below a good-sized branch and again 15 or 20 inches above. The upper end of the severed trunk is pointed and forms the share. Between this and the side branch is fitted a brace.…
The Hebrew word חָרַשׁ (*charash*) encompasses meanings related to cutting, engraving, and plowing, as well as devising, often with a negative connotation. It also has a related form, חָרֵשׁ (*charesh*), which means to be silent or deaf. The entries indicate a range of uses, from physical actions to metaphorical implications of secrecy and silence.
[חָרַשׁ] vb. cut in, engrave, plough, devise
Qal
cut in, engrave
plough
devise
Niph. Zion, as a field she shall be ploughed
Hiph. fabricating mischief against
base
[חָרֵשׁ] vb. 1. be silent, dumb, speechless; 2. be deaf; chiefly poet.
Qal
be silent, alw. of God’s keeping silence when men pray
be deaf
Hiph.
be silent (= exhibit silence)
once causat. make silent
be deaf, shew deafness
base
H2790a חָרַשׁ cut in, engrave, plough, devise H2790b חָרֵשׁ . be silent, dumb, speechless
. be deaf; chiefly poet.
2790 charash khaw-rash'
a primitive root; to scratch, i.e. (by implication) to
engrave, plough; hence (from the use of tools) to fabricate
(of any material); figuratively, to devise (in a bad sense);
hence (from the idea of secrecy) to be silent, to let alone;
hence (by implication) to be deaf (as an accompaniment of
dumbness):--X altogether, cease, conceal, be deaf, devise,
ear, graven, imagine, leave off speaking, hold peace,
plow(-er, man), be quiet, rest, practise secretly, keep
silence, be silent, speak not a word, be still, hold tongue,
worker.
חָרַשׁ (cha.rash) — to plow/plot.
1) to cut in, plough, engrave, devise
1a) (Qal)
1a1) to cut in, engrave
1a2) to plough
1a3) to devise
1b) (Niphal) to be ploughed
1c) (Hiphil) to plot evil
חָרֵשׁ (cha.resh) — be quiet.
1) to be silent, be dumb, be speechless, be deaf
1a) (Qal)
1a1) to be silent
1a2) to be deaf
1b) (Hiphil)
1b1) to be silent, keep quiet
1b2) to make silent
1b3) to be deaf, show deafness
1c) (Hithpael) to remain silent
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
זָרַע (zara`) is a Hebrew verb meaning to sow or scatter seed. It covers various aspects of planting and yielding, including the figurative sense of producing or conceiving. The root can denote actions in different forms, such as being sown or becoming pregnant. The entries indicate a range of uses, from agricultural to reproductive contexts.
זָרַע vb. sow, scatter seed
Qal
lit. sow
of shrub and tree producing, yielding seed
fig.
Niph. be sown, fructified
be sown
be fructified, made pregnant
Pu. of princes and judges under fig. of trees
Hiph.
produce seed
of a woman, = bear a child
base
H2232 זָרַע sow, scatter seed .. lit. sow
2232 zara` zaw-rah'
a primitive root; to sow; figuratively, to disseminate,
plant, fructify:--bear, conceive seed, set with sow(-er),
yield.
זָרַע (za.ra) — to sow.
1) to sow, scatter seed
1a) (Qal)
1a1) to sow
1a2) producing, yielding seed
1b)(Niphal)
1b1) to be sown
1b2) to become pregnant, be made pregnant
1c) (Pual) to be sown
1d) (Hiphil) to produce seed, yield seed
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
sou.
See SWINE.
[SWINE]
פָּתַח (pathach) is a Hebrew verb meaning 'to open' and can refer to various actions such as opening doors, loosening restraints, or engraving. It has different forms, including Qal (to open), Niphal (to be opened), and Piel (to engrave). The entries highlight its literal and figurative uses, but there is some overlap in meaning regarding its applications in opening and engraving.
פָּתַח vb. open
Qal open sack
Niph. be opened
Pi. be opened
free, i.e. ungird, camels
loosen (and remove) sack-cloth
open gates, doors
Hithp. loosen thee the fetters of thy neck
base
[פָּתַח] vb. Pi. engrave
Pu. stones engraved with the engravings of a signet.
base
H6605a פָּתַח open .open sack
. be opened
. be opened . free, i.e. ungird, camels
. loosen (and remove) sack-cloth
. open gates, doors
. loosen thee the fetters of thy neck
H6605b פָּתַח Pi. engrave
6605 pathach paw-thakh'
a primitive root; to open wide (literally or figuratively);
specifically, to loosen, begin, plough, carve:--appear, break
forth, draw (out), let go free, (en-)grave(-n), loose (self),
(be, be set) open(-ing), put off, ungird, unstop, have vent.
פָּתַח (pa.tach) — to open.
1) to open
1a) (Qal) to open
1b) (Niphal) to be opened, be let loose, be thrown open
1c) (Piel)
1c1) to free
1c2) to loosen
1c3) to open, open oneself
1d) (Hithpael) to loose oneself
Aramaic equivalent: pe.tach (פְּתַח "to open" H6606)
פָּתַח (pa.tach) — to engrave.
1) to carve, engrave
1a) (Piel) to engrave
1b) (Pual) to be engraved
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
שָׂדַד (sadad) is a Hebrew verb meaning to harrow, specifically in the context of breaking clods or preparing a field. The entries indicate that it is a primitive root and primarily used in the Piel form, which emphasizes the action of harrowing.
[שָׂדַד] vb. Pi. harrow
base
H7702 [שָׂדַד] Pi. harrow
7702 sadad saw-dad'
a primitive root; to abrade, i.e. harrow a field:--break
clods, harrow.
שָׂדַד (sa.dad) — to harrow.
(Piel) to harrow
Conj | V-Piel-Imperf-3ms — Conjunction · verb piel third person masculine singularHC/Vpu3ms
har'-o (sadhadh): Sadhadh occurs in 3 passages (Job 39:10; Isa 28:24; Ho 10:11). In the first 2 it is translated "harrow," in the last "break the clods." That this was a separate operation from plowing, and that it was performed with an instrument drawn by animals, seems certain. As to whether it corresponded to our modern harrowing is a question. The reasons for this uncertainty are:
(1) the ancient Egyptians have left no records of its use;
(2) at the present time, in those parts of Palestine and Syria where foreign methods have not been introduced, harrowing is not commonly known, although the writer has been told that in some districts the ground is leveled after plowing with the threshing-sledge or a log drawn by oxen.…
Harrow
(Heb. harits), a tribulum or sharp threshing sledge; a frame armed on the under side with rollers or sharp spikes (2 Sam. 12:31; 1 Chr. 20:3).
Heb. verb sadad, to harrow a field, break its clods (Job 39:10; Isa. 28:4; Hos. 10: 11). Its form is unknown. It may have resembled the instrument still in use in Egypt.
The word so rendered, (2 Samuel 12:31; 1 Chronicles 20:3) is probably a threshing-machine. The verb rendered "to harrow," (Job 39:10; Isaiah 28:24; Hosea 10:11) expresses apparently the breaking of the clods, and is so far analogous to our harrowing --but whether done by any such machine as we call a "harrow" is very doubtful.
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
