Leviticus 25:11 — Word Study
WLCיוֹבֵ֣ל הִ֗וא שְׁנַ֛ת הַחֲמִשִּׁ֥ים שָׁנָ֖ה תִּהְיֶ֣ה לָכֶ֑ם לֹ֣א תִזְרָ֔עוּ וְלֹ֤א תִקְצְרוּ֙ אֶת־ סְפִיחֶ֔יהָ וְלֹ֥א תִבְצְר֖וּ אֶת־ נְזִרֶֽיהָ׃
BSAThe fiftiethchămishshîym [fifty, a year of celebration] yearshâneh will behâyâh▸ ◂a Jubileeyôwbêl [a year of trumpet blasts and liberation] you are notlôʼ to sow [the land]zâraʻ▸ [plant seed, scatter] orlôʼ reapqâtsar▸ [harvest, gather in] its aftergrowthçâphîyach [self-sown crop, volunteer plants] or harvestbâtsar▸ [gather, collect] the untended vinesnâzîyr [unpruned, undressed]
| Greek | English | Parsing |
|---|---|---|
| יוֹבֵ֣ל | a jubilee | Noun common, masculine singular absolute |
| הִ֗וא | it | Pronoun |
| שְׁנַ֛ת | [the] year of | Noun common, feminine singular construct |
| הַחֲמִשִּׁ֥ים | the fifty | Particle |
| שָׁנָ֖ה | year | Noun common, feminine singular absolute |
| תִּהְיֶ֣ה | it will be | Verb, Qal, imperfect third person feminine singular |
| לָכֶ֑ם | to you | Preposition, suffix |
| לֹ֣א | not | Particle |
| תִזְרָ֔עוּ | you will sow | Verb, Qal, imperfect second person masculine plural |
| וְלֹ֤א | and not | Conjunction, particle |
| תִקְצְרוּ֙ | you will harvest | Verb, Qal, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| סְפִיחֶ֔יהָ | self-sown grain its | Noun common masculine plural construct, suffix |
| וְלֹ֥א | and not | Conjunction, particle |
| תִבְצְר֖וּ | you will gather grapes | Verb, Qal, imperfect second person masculine plural |
| אֶת־ | the object marker | Particle |
| נְזִרֶֽיהָ׃ | untrimmed vines its | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The fiftieth year will be a Jubilee for you; you are not to sow the land or reap its aftergrowth or harvest the untended vines. |
| KJV | A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. |
| ASV | A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines. |
| YLT | 'A jubilee it [is], the fiftieth year, a year it is to you; ye sow not, nor reap its spontaneous growth, nor gather its separated things; |
| WEB | That fiftieth year shall be a jubilee to you. In it you shall not sow, neither reap that which grows of itself, nor gather from the undressed vines. |
| BBE | Let this fiftieth year be the Jubilee: no seed may be planted, and that which comes to growth of itself may not be cut, and the grapes may not be taken from the uncared-for vines. |
Where they part company is in minor wording differences, but all translations agree on the significance of the Jubilee year.
The sentence is structured around a main clause with several prohibitive phrases, emphasizing the significance of the Jubilee year.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 25:11
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 Year of Jubileegenerated
Leviticus 25:11 describes the fiftieth year as a Jubilee, a time when the land is to rest and the people are to celebrate freedom and restoration. This year is significant in the Israelite calendar, emphasizing liberation and the return of property to its original owners, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 27:17 | If he consecrates his field during the Year of Jubilee, the price will stand according to your valuation. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יוֹבֵל, yo.Velgenerated
The word יוֹבֵל (yo.Vel) refers to a jubilee or a year of trumpet blasts, symbolizing liberation and celebration. It is derived from a root that signifies the sound of a horn, marking a special time in Israel's agricultural and social life.
In this verse, יוֹבֵל indicates not only the year itself but also the joyous proclamation associated with it. The parsing as a masculine singular noun shows its role as a central theme in the command to rest and celebrate.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb תִּהְיֶ֣ה (it will be) governs the main clause, indicating what the fiftieth year will be. The structure includes several phrases that describe what is prohibited during this time, emphasizing the rest from agricultural activities.
The sentence is structured to highlight the importance of the Jubilee, with the main clause followed by multiple prohibitive actions, underscoring the significance of rest and celebration.
Septuagint Backgroundgenerated
The Septuagint translates יוֹבֵל as ἀφέσεως (apheseōs), which conveys the idea of release or liberation. This choice reflects the broader implications of the Jubilee as a time of freedom.
This translation captures the essence of the original Hebrew while also emphasizing the theme of liberation that is central to the Jubilee year.
In plain words — the whole versegenerated
Leviticus 25:11 explains that the fiftieth year is a Jubilee, a special time for the Israelites when they should not sow or harvest their fields. This year is meant for rest and celebration, allowing the land to rejuvenate and the people to reflect on their freedom.
Frequently Asked Questionsgenerated
The Jubilee year is a time of rest for the land and a celebration of freedom for the people, where debts are forgiven and property is returned.
The Jubilee year occurs every fiftieth year, following seven cycles of seven years.
During the Jubilee year, the Israelites are instructed not to sow, reap, or harvest, allowing the land to rest.
The word 'Jubilee' refers to a year of trumpet blasts and liberation, marking a time of celebration and restoration.
Reflection Questionsgenerated
- How can I apply the principles of rest and celebration in my own life?
- What does it mean for me to experience freedom in my life today?
- In what ways can I support others in their journey toward liberation and restoration?
- How can understanding the concept of the Jubilee enhance my perspective on community and sharing?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 25:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA jubilee shall that fiftieth year be unto you,.... Which, clearly shows, that not the forty ninth year was the year of jubilee, as many learned men have asserted, chiefly induced by this reason,
Read John Gill on Leviticus 25 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. No JFB commentary on this verse.
Read Robert Jamieson on Leviticus 25 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough it come immediately after a seventh year, wherein also this was forbidden to you.
Read Matthew Poole on Leviticus 25 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 25:11 A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather [the grapes] in it of thy vine undressed.Ver. 11. A jubilee shall that fiftieth year be.] Or, That jubilee shall be unto you the year of fifty years. This first Mosaical jubilee was in 1396 BC.
Read John Trapp on Leviticus 25 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) A jubile shall that fiftieth year be unto you.—According to the unanimous testimony of the authorities during the second Temple, including Philo (ii. 287-290) and Josephus (Antt. iii. 12, § 3), the jubile was observed every fiftieth year, as is plainly enjoined both in the verse before us and in Leviticus 25:10. As the forty-ninth year is the sabbatical year and the fiftieth year the jubile, there were two successive fallow years. Ye shall not sow.—As the fiftieth year is jubile, and partakes of the nature of the sabbatical year, sowing and reaping are forbidden. Neither reap that which groweth of itself in it.—That is, the spontaneous growth of this year is not to be made into a…
Read Charles John Ellicott on Leviticus 25 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. A jubilee shall that fiftieth year be] The literal meaning of the word jubilee, יובל yobel in Hebrew, and יוביל yobil in the Samaritan, has not been well ascertained. Josephus and the rabbins have caused many to err; the former says the word signifies liberty; Ελευθεριανδεσημαινειτουνομα, Antiq., l. 3, cap. 12, edit. Haverc., vol. 1., p. 184; but the word liberty signifies rather the intention of the institution, than the meaning of the Hebrew term. The rabbins say it signifies a ram's horn, because the trumpets which were used in proclaiming this solemnity were made out of ram's horns. This meaning is adopted in a few places in our translation, but none of the ancient versions…
Read AdamClarke on Leviticus 25 →
CambridgeThe Cambridge Bible for Schools and Colleges8–17. The 50th year or year of Jubile. In each such year landed property shall revert to its original owner, and the price to be paid in buying and selling such possessions shall be estimated in accordance with the distance of the transaction from that year.
Read Cambridge on Leviticus 25 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Ye shall not sow, neither reap — This prohibition makes the fiftieth year sabbatic, like the forty-ninth: the land being untilled two successive years.
Read Daniel Denison Whedon on Leviticus 25 →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
The fiftieth year will be a Jubilee for you; you are not to sow the land or reap its aftergrowth or harvest the untended vines.
That fiftieth year shall be a jubilee to you. In it you shall not sow, neither reap that which grows of itself, nor gather from the undressed vines.
The fiftieth year will be a Jubilee for you; you are not to sow the land or reap its aftergrowth or harvest the untended vines.
That fiftieth year will be your jubilee; you must not sow the land, harvest its aftergrowth, or pick the grapes of its unpruned vines.
Tyndale line
A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed.
A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines.
A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of the undressed vines.
A jubilee shall that fiftieth year be to you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed.
This fiftieth yeere shalbe a yeere of Iubile vnto you: ye shall not sowe, neither reape that which groweth of it selfe, neither gather the grapes thereof, that are left vnlaboured.
Strictly literal
a year of jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap its aftergrowth, nor gather [the fruit of] its undressed vines.
'A jubilee it [is], the fiftieth year, a year it is to you; ye sow not, nor reap its spontaneous growth, nor gather its separated things;
It [is] a Jubilee, the fiftieth year, it is a year for you; you do not sow, nor reap its spontaneous growth, nor gather its separated things;
A jubilee shall this, the fiftieth year, be unto you: ye shall not sow, nor reap that which groweth of itself in it, nor gather in it the fruit of the undressed vines.
The fiftieth year will be a Jubilee for you. You must not plant or conduct an organized harvest. Eat whatever grows by itself, and gather the grapes that grow on the unpruned vines.
From the Latin
Because it is the jubilee and the fiftieth year. You shall not sow, nor reap the things that grow in the field of their own accord, neither shall you gather the firstfruits of the vines,
Simplified
The fiftieth year will be a Jubilee for you. Don't sow the land; don't harvest what may have grown up in your fields, or collect the grapes from your vineyards that you haven't cared for.
Let this fiftieth year be the Jubilee: no seed may be planted, and that which comes to growth of itself may not be cut, and the grapes may not be taken from the uncared-for vines.
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, Septuagint, and Samaritan Pentateuch share significant agreement, with only minor variations in wording. The Samaritan Pentateuch uses different terms for 'growth' and 'vines,' but the overall message remains consistent across these texts.
יוֹבֵ֣ל הִ֗וא שְׁנַ֛ת הַחֲמִשִּׁ֥ים שָׁנָ֖ה תִּהְיֶ֣ה לָכֶ֑ם לֹ֣א תִזְרָ֔עוּ וְלֹ֤א תִקְצְרוּ֙ אֶת־ סְפִיחֶ֔יהָ וְלֹ֥א תִבְצְר֖וּ אֶת־ נְזִרֶֽיהָ׃
15 of the 17 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.
יובל הוא שׁנת החמשׁים שׁנה תהיה לכם לא תזרעו ולא תקצרו את ספחיה ולא תבצרו את נזיריה
3 words differ from the Masoretic Text: הוא (he), ספחיה (growth), נזיריה (singled out)
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 25:11
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.
יוֹבֵל (yowbel) refers to a ram or ram's horn, often associated with the sound of a trumpet. It signifies both the instrument itself and the festival it heralds, particularly the jubilee year, which is marked by the blowing of horns. The word is derived from a root meaning continuous sound.
יוֹבֵל, יֹבֵל n.m. ram, ram's horn, cornet
base
H3104 יוֹבֵל, יֹבֵל ram, ram's horn, cornet
3104 yowbel yo-bale'
or yobel {yob-ale'}; apparently from 2986; the blast of a
horn (from its continuous sound); specifically, the signal of
the silver trumpets; hence, the instrument itself and the
festival thus introduced:--jubile, ram's horn, trumpet.
see HEBREW for 02986
יוֹבֵל (yo.vel) — jubilee/horn.
1) ram, ram's horn, trumpet, cornet
1a) ram (only in combination)
1a1) ram's horn, trumpet
1b) jubilee year (marked by the blowing of cornets) (meton)
N-ms — Noun common · masculine singular absoluteHNcmsa
Jubilee
A joyful shout or clangour of trumpets, the name of the great semi-centennial festival of the Hebrews. It lasted for a year. During this year the land was to be fallow, and the Israelites were only permitted to gather the spontaneous produce of the fields (Lev. 25:11, 12). All landed property during that year reverted to its original owner (13-34; 27:16-24), and all who were slaves were set free (25:39-54), and all debts were remitted.
The return of the jubilee year was proclaimed by a blast of trumpets which sounded throughout the land. There is no record in Scripture of the actual observance of this festival, but there are numerous allusions (Isa. 5:7, 8, 9, 10; 61:1, 2; Ezek. 7:12, 13;
A Hebrew festival, celebrated in every fiftieth year, which of course occurred after seven weeks of years, or seven times seven years, Le 25:10. Its name Jubilee, sounding or flowing, was significant of the joyful trumpet-peals that announced its arrival. During this year no one sowed or reaped; but all were satisfied with what the earth and the trees produced spontaneously. Each resumed possession of his inheritance, whether it were sold, mortgaged, or otherwise alienated; and Hebrew servants of every description were set free, with their wives an children, Le 25:1-55. The first nine days were spent in festivities, during which no one worked, and every one wore a crown on his head. On the tenth day, which was the day of solemn expiation, the Sanhedrin ordered the trumpets to…
→ Called THE ACCEPTABLE YEAR OF THE LORD Isa 61:2
→ Called THE YEAR OF LIBERTY Eze 46:17
→ LAWS CONCERNING Le 25:8-55; 27:17-24; Nu 36:4
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3fs — PronounHPp3fs
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fs — Noun common · feminine singular constructHNcfsc
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…
חֲמִשִּׁים (chamishshiym) means 'fifty' and is a cardinal number. It can also refer to a multiple of fifty or the ordinal number 'fiftieth.' The entries consistently define it as a numerical term without significant variation.
חֲמִשִּׁים 164 n.pl. (a) fifty
base
H2572 חֲמִשִּׁים (a) fifty
2572 chamishshiym kham-ish-sheem'
multiple of 2568; fifty:--fifty.
see HEBREW for 02568
חֲמִשִּׁים (cha.mish.shim) — fifty.
1) fifty
1a) fifty (cardinal number)
1b) a multiple of fifty (with other numbers)
1c) fiftieth (ordinal number)
Art | Adj — ParticleHTd/Acmpa
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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
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
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
sou.
See SWINE.
[SWINE]
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)
Conj | Part — Conjunction · particleHC/Tn
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Ge 8:22; 45:6). Events were reckoned from harvests (Ge 30:14; Jos 3:15; Jud 15:1; Ru 1:22; 2:23; 1Sa 6:13; 2Sa 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (
Harvest
The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke…
[AGRICULTURE]
→ Sabbath to be observed in Ex 34:21
→ Sabbath desecrated in Ne 13:15-22
→ Of wheat at Pentecost, in Palestine Ex 34:22; Le 23:15-17
→ And of wheat before harvest time Le 26:5
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
סָפִיחַ (sāphîaḥ) refers to something that grows spontaneously, such as a self-sown crop or aftergrowth from spilled kernels. The entries suggest it can denote both an outpouring and the growth of plants that develop of their own accord. There is some uncertainty regarding the exact meaning of 'outpouring,' as indicated by the question mark in the Brown-Driver-Briggs entry.
[סָפִיחַ] n.[m.] outpouring(?)
base
סָפִיחַ n.[m.] growth from spilled kernels
base
H5599a סָפִיחַ outpouring(?) H5599b סָפִיחַ growth from spilled kernels
5599 caphiyach saw-fee'-akh
from 5596; something (spontaneously) falling off, i.e. a
self-sown crop; figuratively, a freshet:--(such) things as
(which) grow (of themselves), which groweth of its own accord
(itself).
see HEBREW for 05596
סָפִיחַ (sa.phi.ach) — outpouring.
outpouring
סָפִיחַ (sa.phi.ach) — aftergrowth.
growth from spilled kernels, after-growth, volunteer plants
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
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)
HC/Tn — Conjunction · particleHC/Tn
בָּצַר (batsar) is a Hebrew verb meaning to cut off or make inaccessible, often through fortification. It can refer to gathering grapes, as well as to restraining or enclosing something. The word encompasses various forms, including being withheld or fortified, and is associated with secrets or inaccessible things.
[בָּצַר] vb. cut off, make inaccessible (esp. by fortifying), enclose
Qal cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
Niph. be withheld
Pi. fortify
base
H1219 [בָּצַר] cut off, make inaccessible (esp. by fortifying), enclose .cut off, grape-clusters; hence grape-gathering, -gatherer; fig. cut off (= take away)
. be withheld
. fortify
1219 batsar baw-tsar'
a primitive root; to clip off; specifically (as denominative
from 1210) to gather grapes; also to be isolated (i.e.
inaccessible by height or fortification):--cut off,
(de-)fenced, fortify, (grape) gather(-er), mighty things,
restrain, strong, wall (up), withhold.
see HEBREW for 01210
בָּצַר (ba.tsar) — to gather/restrain/fortify.
1) to gather, restrain, fence, fortify, make inaccessible, enclose
1a) (Qal)
1a1) to cut off
1a2) fortified, cut off, made inaccessible (pass participle)
1a3) secrets, mysteries, inaccessible things (subst)
1b) (Niphal) to be withheld
1c) (Piel) to fortify
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
graps.
See VINE.
The fruit of the vine. The grapes of Palestine were very fine, of great size and high flavor, Nu 13:24. At present, and probably the same has always been true, the wine that is made requires but a small part of the annual yield of the vines. Dr. Robinson says, "No wine is made from the very extensive vineyards of Hebron, except a little by the Jews." While yet green, grapes are used for food in various ways; and are dried in the sun, or their juice preserved in bottles, to secure a pleasant vegetable tart all the year round, Nu 6:4. Ripe grapes may be had in Syria four or five months, Le 26:5; and when the season closes many are hung up in clusters, suitably protected, and remain without drying up all through the winter. Grapes…
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
נָזִיר (naziyr) refers to one who is consecrated or devoted, often associated with the Nazirite vow involving abstinence from wine, contact with corpses, and cutting hair. The term can also describe an unpruned vine. It is derived from a root meaning 'to separate' and is linked to the concept of dedication.
נָזִיר n.m. one consecrated, devoted
of prince, ruler, as consecrated
specif. of one dedicated to י׳ by vow involving abstinence fr. intoxicants, fr. touching corpse, and fr. cutting hair, devotee, Nazirite
= untrimmed vine
base
H5139 נָזִיר one consecrated, devoted
5139 naziyr naw-zeer'
or nazir {naw-zeer'}; from 5144; separate, i.e. consecrated
(as prince, a Nazirite); hence (figuratively from the latter)
an unpruned vine (like an unshorn Nazirite):--Nazarite (by a
false alliteration with Nazareth), separate(-d), vine
undressed.
see HEBREW for 05144
נָזִיר (na.zir) — Nazirite.
1) consecrated or devoted one, Nazarite
1a) consecrated one
1b) devotee, Nazarite
1c) untrimmed (vine)
Also named: ne.zer (נֵ֫זֶר ": consecration" H5145)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3fs
