Leviticus 23:15 — Word Study
WLCוּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־ עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃
BSAFrom the day aftermochŏrâth [morrow, next day] the Sabbathshabbâth [day of rest, worship] the dayyôwm [time, period] you broughtbôwʼ [offered, presented] the sheafʻômer [omer, a unit of measurement] of the wave offeringtᵉnûwphâh [a specific type of sacrifice, a portion waved before God] you are to count offçâphar [recount, number] sevenshebaʻ ◂fulltâmîym [unblemished, perfect] weeksshabbâth [a period of seven days, a complete cycle]
| Greek | English | Parsing |
|---|---|---|
| וּסְפַרְתֶּ֤ם | and you will count | Verb, Qal, sequential perfect second person masculine plural |
| לָכֶם֙ | for yourselves | Preposition, suffix |
| מִמָּחֳרַ֣ת | from [the] next day of | Preposition, noun common feminine singular construct |
| הַשַּׁבָּ֔ת | the sabbath | Particle, noun common feminine singular absolute |
| מִיּוֹם֙ | from [the] day | Preposition, noun common masculine singular construct |
| הֲבִ֣יאֲכֶ֔ם | brought you | Verb hiphil infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| עֹ֖מֶר | [the] sheaf of | Noun common, masculine singular construct |
| הַתְּנוּפָ֑ה | the wave-offering | Particle, noun common feminine singular absolute |
| שֶׁ֥בַע | seven | Adj |
| שַׁבָּת֖וֹת | sabbaths | Noun common, feminine plural absolute |
| תְּמִימֹ֥ת | complete | Adj |
| תִּהְיֶֽינָה׃ | they will be | Verb, Qal, imperfect third person feminine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From the day after the Sabbath, the day you brought the sheaf of the wave offering, you are to count off seven full weeks. |
| KJV | ¶ And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: |
| ASV | And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete: |
| YLT | 'And ye have numbered to you from the morrow of the sabbath, from the day of your bringing in the sheaf of the wave-offering: they are seven perfect sabbaths; |
| WEB | “‘You shall count from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed. |
| BBE | And let seven full weeks be numbered from the day after the Sabbath, the day when you give the grain for the wave offering; |
Where they part company is תְּמִימֹ֥ת — see How Translations Differ.
The main clause is supported by several phrases that provide context and detail, indicating the structure of the command.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbסָפַר
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 — Leviticus 23:15
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 — Instructions for the Feast of Weeksgenerated
Leviticus 23:15 provides guidance on how the Israelites are to observe the Feast of Weeks by counting seven complete weeks from the day after the Sabbath. This counting marks a time of spiritual significance, leading up to the celebration of the harvest and the giving of the Law. The surrounding verses emphasize the importance of the wave offering and the instructions for the subsequent celebration, reflecting a structured approach to worship and community life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 23:10–11 | “Speak to the Israelites and say, ‘When you enter the land that I am giving you and you reap its harvest, you are to bring to the priest a sheaf of the firstfruits of your harvest. |
| 2 | Leviticus 25:8 | And you shall count off seven Sabbaths of years—seven times seven years—so that the seven Sabbaths of years amount to forty-nine years. |
| 3 | Exodus 34:22 | And you are to celebrate the Feast of Weeks with the firstfruits of the wheat harvest, and the Feast of Ingathering at the turn of the year. |
| 4 | Deuteronomy 16:9–10 | You are to count off seven weeks from the time you first put the sickle to the standing grain. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — תְּמִימֹ֥ת, te.mi.Motgenerated
The word תְּמִימֹ֥ת (temimot) is derived from the root תָּמִים (tamim), which means complete or unblemished. It describes something that is whole and perfect, often in the context of sacrifices.
In this verse, it specifies that the seven weeks counted must be complete, indicating a period of fullness and readiness for the upcoming festival. The use of this term underscores the importance of purity and integrity in the offerings presented to God.
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. The BSB has complete, which is also used in the KJV, ASV, and other translations.
Where they part company is תְּמִימֹ֥ת — complete (ASV, KJV) contrasts with perfect (YLT, LSV). This distinction highlights the nuances in understanding the quality of the weeks being counted.
Sentence Structuregenerated
The finite verb וּסְפַרְתֶּ֤ם (u.se.far.Tem), and you will count, governs the entire clause, with several phrases detailing the parameters of the counting. The structure emphasizes the action of counting as central to the command.
The main clause is followed by a series of prepositional phrases that clarify the timing and context: מִמָּחֳרַ֣ת הַשַּׁבָּ֔ת (from the day after the Sabbath) and מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם (from the day you brought). This arrangement highlights the sequence and significance of the events leading to the counting.
Septuagint Backgroundgenerated
The Septuagint translates וּסְפַרְתֶּ֤ם as ἀριθμήσετε (arithmēsate), meaning 'you will count'. This choice reflects a straightforward rendering of the Hebrew verb, maintaining the focus on the act of counting.
The term תְּמִימֹ֥ת is rendered in the LXX with a term that aligns with the concept of completeness, though the exact Greek equivalent is not specified here. This indicates a continuity of meaning across the translations.
In plain words — the whole versegenerated
Leviticus 23:15 instructs the Israelites to count seven complete weeks starting from the day after the Sabbath when they brought the wave offering. This counting is part of the observance of the Feast of Weeks, emphasizing the importance of preparation and spiritual readiness.
Frequently Asked Questionsgenerated
Counting seven weeks signifies a period of preparation and anticipation leading up to the Feast of Weeks, marking the time from the wave offering to the harvest celebration.
The wave offering symbolizes the dedication of the first fruits of the harvest to God, acknowledging His provision and blessing.
The Sabbath is a day of rest and worship, and counting from this day highlights the rhythm of work and rest that God established for His people.
This counting is directly related to the Feast of Weeks, which celebrates the harvest and commemorates the giving of the Law at Sinai, connecting agricultural practices with spiritual observance.
Reflection Questionsgenerated
- How can I prepare spiritually during a time of waiting or counting in my own life?
- What are some ways I can acknowledge God's provision in my daily life, similar to the wave offering?
- In what ways can I observe rest and worship in my routine, reflecting the significance of the Sabbath?
- How does the idea of completeness apply to my commitments and responsibilities?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 23:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd ye shall count unto you from the morrow after the sabbath,.... Not the seventh day sabbath in the passover week, nor the whole feast of unleavened bread, but the first day of it, which was an
Read John Gill on Leviticus 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: Ye shall count ... from the morrow after
Read Robert Jamieson on Leviticus 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom the morrow after the sabbath, i.e. from the sixteenth day of the month, and the second day of the feast of unleavened bread inclusively. See on . Seven sabbaths, i.e. weeks, which are so called, by a synecdoche, from the chief day of it, both here and .
Read Matthew Poole on Leviticus 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 23:15 And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:Ver. 15. Seven Sabbaths.] That is, seven weeks. The Sabbath is queen of all the days of the week; and therefore carries the name of the whole week.
Read John Trapp on Leviticus 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Ye shall count . . . from the morrow after the sabbath.—That is, from the day following the first day of holy convocation, which was a rest day. As this was the fifteenth of Nisan, the counting began from the sixteenth (see Leviticus 23:11), the day on which the omer of the first-fruits was presented to the Lord. Seven sabbaths shall be complete.—Better, seven weeks shall be complete. That is, seven entire weeks, making forty-nine days. The expression sabbath denotes here a week, hence the parallel passage substitutes the word week, viz., “seven weeks shalt thou number unto thee” (Deuteronomy 16:9), The same usage is to be found in the New Testament. Thus the passage rendered in the…
Read Charles John Ellicott on Leviticus 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Ye shall count unto you - seven Sabbaths] That is, from the sixteenth of the first month to the sixth of the third month. These seven weeks, called here Sabbaths, were to be complete, i. e., the forty-nine days must be finished, and the next day, the fiftieth, is what, from the Septuagint, we call pentecost. See Clarke on Lu 6:1.
Read AdamClarke on Leviticus 23 →CambridgeThe Cambridge Bible for Schools and Colleges15–22. The Feast of Weeks (mainly H). Cp. Exodus 34:22; Deuteronomy 16:10. The name is taken from the seven weeks, which, as the average duration of harvest time, separated this feast from that of unleavened bread.
Read Cambridge on Leviticus 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleTHE FEAST OF , Leviticus 23:15-21. 15. From the morrow after the sabbath — There are two explanations of this sabbath.
Read Daniel Denison Whedon on Leviticus 23 →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
From the day after the Sabbath, the day you brought the sheaf of the wave offering, you are to count off seven full weeks.
“‘You shall count from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering: seven Sabbaths shall be completed.
From the day after the Sabbath, the day you brought the sheaf of the wave offering, you are to count off seven full weeks.
“‘You must count for yourselves seven weeks from the day after the Sabbath, from the day you bring the wave offering sheaf; they must be complete weeks.
Tyndale line
¶ And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall there be complete:
And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall there be complete:
And ye shall count to you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave-offering; seven sabbaths shall be complete:
Ye shall count also to you from the morowe after the Sabbath, euen from the day that yee shall bring the sheafe of the shake offring, seuen Sabbaths, they shalbe complete.
Strictly literal
And ye shall count from the morning after the sabbath, from the day that ye brought the sheaf of the wave-offering, seven weeks; they shall be complete;
'And ye have numbered to you from the morrow of the sabbath, from the day of your bringing in the sheaf of the wave-offering: they are seven perfect sabbaths;
And you have numbered for yourselves from the day after the Sabbath, from the day of your bringing in the sheaf of the wave-offering: they are seven perfect Sabbaths;
And ye shall count unto you from the morrow after the holy day, from the day that ye bring the omer of the wave-offering, [that] it be seven complete weeks:
Beginning from the day after the Sabbath—that was the day you brought the bundle of grain as the wave offering—count seven full weeks.
From the Latin
You shall count therefore from the morrow after the sabbath, wherein you offered the sheaf of the firstfruits, seven full weeks.
Simplified
Count seven full weeks from the day after the Sabbath—the day you brought the stack of grain as a wave offering.
And let seven full weeks be numbered from the day after the Sabbath, the day when you give the grain for the wave offering;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint in many respects, though the Samaritan Pentateuch differs in two words: it uses הבאכם (come) and תמימות (complete). The Dead Sea Scrolls provide a damaged text with some words restored by editors, but they align closely with the Masoretic Text.
וּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־ עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃
9 of the 13 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.
וספרתם לכם ממחרת השׁבת מיום הבאכם את עמר התנופה שׁבע שׁבתות תמימות תהיינה
2 words differ from the Masoretic Text: הבאכם (come), תמימות (complete)
[וספרתם] [ל׳כם] [ממחרת] [השבת] [מיום] [הביא׳כם] [את] [עמר] [התנופה] [שבע] [שבתות] [תמימת] [תהיינה]
nothing on the leather here — 13 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 Leviticus 23:15
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.
סָפַר (safar) is a Hebrew verb meaning to count or recount, with various forms indicating actions like declaring or rehearsing. The noun form סֹפֵר (sofer) refers to a scribe or secretary. The entries highlight its use in contexts of enumeration and record-keeping, but do not present significant disagreement among lexicons.
סָפַר 107 vb. count, Pi. recount, relate
Qal 27
count things, to learn their number
number = take account of, carefully observe and consider, reckon
Niph. be counted, numbered
Pi. 67 recount, rehearse, declare
Pu. be recounted, related, rehearsed
base
סֹפֵר, סוֹפֵר n.m. enumerator, muster-officer, secretary, scribe
base
H5608a סָפַר count, Pi. recount, relate .. count things, to learn their number
. number = take account of, carefully observe and consider, reckon
. be counted, numbered
. recount, rehearse, declare
. be recounted, related, rehearsed
H5608b סֹפֵר, סוֹפֵר enumerator, muster-officer, secretary, scribe
5608 caphar saw-far'
a primitive root; properly, to score with a mark as a tally
or record, i.e. (by implication) to inscribe, and also to
enumerate; intensively, to recount, i.e. celebrate:--commune,
(ac-)count; declare, number, + penknife, reckon, scribe, shew
forth, speak, talk, tell (out), writer.
סָפַר (sa.phar) — to recount.
v
1) to count, recount, relate
1a) (Qal)
1a1) to count (things)
1a2) to number, take account of, reckon
1b) (Niphal) to be counted, be numbered
1c) (Piel) to recount, rehearse, declare
1c1) to recount (something), rehearse
1c2) to talk
1c3) to count exactly or accurately
1d) (Pual) to be recounted, be rehearsed, be related
סֹפֵר (so.pher) — secretary.
1) enumerator, muster-officer, secretary, scribe
1a) enumerator, muster-officer, secretary
1b) learned man, scribe
Aramaic equivalent: sa.pher (סָפִר "scribe" H5613)
Conj | V-Qal-2mp — Verb · Qal · sequential perfect second person masculine pluralHc/Vqq2mp
kount (caphar, manah; psephizo): Used of arithmetical computation "to number" (Ps 139:18; Nu 23:10); also for kathabh, "to reckon," to indicate classification among or identification with, "count for a stranger" (Job 19:15); "count for his enemy" (Job 33:10). In the New Testament the arithmetical computation is less prominent, except in the sense of "calculate," psephizo, sumpsephizo, "to reckon with pebbles," each pebble representing a unit (Lu 14:28; Ac 19:19); of moral estimate, hegeomai and logizomai (Php…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
מָחֳרָת (mochorath) refers to the morrow or the day following a past day. It is a feminine noun derived from a related term, indicating its use in contexts referring to tomorrow or the next day. The word appears in 1 Samuel 30:17.
מָחֳרָת n.f. the morrow (the day following a past day)
base
H4283 מָחֳרָת the morrow (the day following a past day)
4283 mochorath mokh-or-awth'
or mochoratham (1 Sam. 30:17) {mokh-or-aw- thawm'}; feminine
from the same as 4279; the morrow or (adverbially)
tomorrow:--morrow, next day.
see HEBREW for 04279
מׇחֳרָת (mo.cho.rat) — morrow.
the morrow, the day after
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
Art | N-cs — Particle · noun common feminine singular absoluteHTd/Ncfsa
sab'-ath (shabbath, shabbathon; sabbaton, ta sabbata; the root shabhath in Hebrew means "to desist," "cease," "rest"):
I. ORIGIN OF THE SABBATH
1. The Biblical Account
2. Critical Theories
II. HISTORY OF THE SABBATH AFTER MOSES
1. In the Old Testament
2. In the Inter-Testamental Period
3. Jesus and the Sabbath
4. Paul and the Sabbath
LITERATURE
The Sabbath was the day on which man was to leave off his secular labors and keep a day holy to Yahweh.
I. Origin of the Sabbath.
1. The Biblical Account:
The sketch of creation in Ge 1:1-2:3 closes with an impressive account of the hallowing of the 7th day, because on it God rested from all the work which He had made creatively. The word "Sabbath" does not occur in the story; but it is recognized by critics of every school that the author (P) means to describe the Sabbath as primeval. In
Sabbath
(Heb. verb shabbath, meaning “to rest from labour”), the day of rest. It is first mentioned as having been instituted in Paradise, when man was in innocence (Gen. 2:2). “The sabbath was made for man,” as a day of rest and refreshment for the body and of blessing to the soul.
It is next referred to in connection with the gift of manna to the children of Israel in the wilderness (Ex. 16:23); and afterwards, when the law was given from Sinai (20:11), the people were solemnly charged to “remember the sabbath day, to keep it holy.” Thus it is spoken of as an institution already existing.
In the Mosaic law strict regulations were laid down regarding its observance (Ex. 35:2, 3;
(shabbath), "a day of rest," from shabath "to cease to do to," "to rest"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in (Genesis 2:3) at the close of the record of the six-days creation. There are not wanting indirect evidences of its observance, as the intervals between Noah’s sending forth the birds out of the ark, an act naturally associated with the weekly service, (Genesis 8:7-12) and in the week of a wedding celebration, (
Rest. God having created the world in six days, "rested" on the seventh, Ge 2:2,3; that is, he ceased from producing new beings in this creation; and because he had rested on it, he "blessed" or sanctified it, and appointed it in a peculiar manner for his worship.
We here have an account of the ORIGINAL INSTITUTION of the day of rest. Like the institution of marriage, it was given to man for the whole race. Those who worshipped God seem to have kept the Sabbath from the first, and there are tokens of this in the brief sketch the Bible contains of the ages before the giving of the law at Mount Sinai. Noah sent forth the raven from the ark, and the dove thrice, at intervals of seven days, Ge 8:1-22. The account of the sending of manna in the desert proves that the Sabbath was already…
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
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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.
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
V-Hiphil-Inf-a | Suff — Verb hiphil infinitive construct common · suffixHVhcc/Sp2mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
עֹ֫מֶר (omer) refers to both a sheaf and a measure of dry volume, specifically one-tenth of an ephah, approximately two liters. The term is derived from a root meaning 'heap.' It appears in the context of agricultural produce, particularly in Exodus 16.
עֹ֫מֶר n.m. sheaf
base
עֹ֫מֶר n.m. omer;—a measure, only Ex 16
base
H6016a עֹ֫מֶר sheaf H6016b עֹ֫מֶר omer;—a measure
6016 `omer o'-mer
from 6014; properly, a heap, i.e. a sheaf; also an omer, as a
dry measure:--omer, sheaf.
see HEBREW for 06014
עֹ֫מֶר (o.mer) — sheaf.
sheaf
עֹ֫מֶר (o.mer) — omer.
1) omer
1a) a dry measure of 1/10 ephah (about 2 litres)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
תְּנוּפָה (tnuwphah) refers to a swinging or waving motion, specifically in the context of a wave offering in sacrificial practices. It is derived from a root meaning to brandish or shake, and encompasses both the act of waving and the offerings associated with it, including those of gold or brass.
תְּנוּפָה 30 n.f. a swinging, waving, wave-offering, offering
base
H8573 תְּנוּפָה a swinging, waving, wave-offering, offering
8573 tnuwphah ten-oo-faw'
from 5130; a brandishing (in threat); by implication, tumult;
specifically, the official undulation of sacrificial
offerings:--offering, shaking, wave (offering).
see HEBREW for 05130
תְּנוּפָה (te.nu.phah) — wave offering.
1) swinging, waving, wave offering, offering
1a) a swinging, brandishing
1a1) of God's hand, weapons
1b) waving, wave-offering (technical term of sacrifice)
1c) offering (of gold or brass)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
- Placed in the hand of the priest and waved before the Lord
- CONSISTED OF
. The fat, right shoulder, &c of the priest's consecration
ram
. The breast of the priest's consecration ram
שֶׁ֫בַע (sheba`) means 'seven' and is a cardinal number. It can also imply 'seven times' or refer to a week. The term appears in various contexts, including combinations like 17 or 700. Its Aramaic equivalent is שִׁבְעָה (shiv.ah), also meaning 'seven'.
שֶׁ֫בַע, שִׁבְעָה 394 n.m. et f. seven
base
H7651 שֶׁ֫בַע, שִׁבְעָה seven
7651 sheba` sheh'-bah
or (masculine) shibrah {shib-aw'}; from 7650; a primitive
cardinal number; seven (as the sacred full one); also
(adverbially) seven times; by implication, a week; by
extension, an indefinite number:--(+ by) seven(-fold),-s,
(-teen, -teenth), -th, times). Compare 7658.
see HEBREW for 07650
see HEBREW for 07658
שֶׁ֫בַע (she.va) — seven.
1) seven (cardinal number)
1a) as ordinal number
1b) in combination-17, 700 etc
Aramaic equivalent: shiv.ah (שִׁבְעָה "seven" H7655)
Adj — AdjHAcbsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
שַׁבָּת (shabbath) refers to the Sabbath, a day of rest observed weekly, as well as the Day of Atonement and the sabbath year. It may also denote a week or the produce that grows during the sabbath year. The word is derived from a root meaning 'intermission.'
שַׁבָּת 111 n.f. and m. Sabbath
sabbath
day of atonement
sabbath year
= week (?)
= produce in sabbath year (growing of itself)
base
H7676 שַׁבָּת Sabbath . sabbath
. day of atonement
. sabbath year
. = week (?)
. = produce in sabbath year (growing of itself)
7676 shabbath shab-bawth'
intensive from 7673; intermission, i.e (specifically) the
Sabbath:--(+ every) sabbath.
see HEBREW for 07673
שַׁבָּת (shab.bat) — Sabbath.
Sabbath
1a) sabbath
1b) day of atonement
1c) sabbath year
1d) week
1e) produce (in sabbath year)
N-cp — Noun common · feminine plural absoluteHNcfpa
The Hebrew word תָּמִים (*tamiym*) means complete, sound, or whole. It encompasses notions of integrity, truth, and being unblemished or innocent. The word can function as both an adjective and a noun, referring to what is entire or in accord with truth. It is derived from a root that conveys the idea of being entire or perfect.
תָּמִים 91 adj. complete, sound
complete, whole, entire
whole, sound, healthful
complete, entire, of time
sound, wholesome, unimpaired, innocent, having integrity
as neuter adj. = subst. what is complete, entirely in accord with truth and fact
base
H8549 תָּמִים complete, sound . complete, whole, entire
. whole, sound, healthful
. complete, entire, of time
. sound, wholesome, unimpaired, innocent, having integrity
. as neuter adj. = subst. what is complete, entirely in accord with truth and fact
8549 tamiym taw-meem'
from 8552; entire (literally, figuratively or morally); also
(as noun) integrity, truth:--without blemish, complete, full,
perfect, sincerely (-ity), sound, without spot, undefiled,
upright(-ly), whole.
see HEBREW for 08552
תָּמִים (ta.mim) — unblemished.
: unblemished/perfect
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: blameless.
: blameless
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
1e) what is complete or entirely in accord with truth and fact (neuter adj/subst)
תָּמִים (ta.mim) — unblemished: complete.
: complete
1) complete, whole, entire, sound
1a) complete, whole, entire
1b) whole, sound, healthful
1c) complete, entire (of time)
1d) sound, wholesome, unimpaired, innocent, having integrity
Adj — AdjHAafpa
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
HVqi3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp