Leviticus 25:21 — Word Study
WLCוְצִוִּ֤יתִי אֶת־ בִּרְכָתִי֙ לָכֶ֔ם בַּשָּׁנָ֖ה הַשִּׁשִּׁ֑ית וְעָשָׂת֙ אֶת־ הַתְּבוּאָ֔ה לִשְׁלֹ֖שׁ הַשָּׁנִֽים׃
BSABut I will sendtsâvâh [command, appoint] My blessingBᵉrâkâh [gift of prosperity, divine favor] in the sixthshishshîy yearshâneh so that [the land] will yieldʻâsâh [produce, bring forth] a croptᵉbûwʼâh [harvest, fruit] sufficient for threeshâlôwsh [enough, ample, a quantity of, thrice] yearsshâneh
| Greek | English | Parsing |
|---|---|---|
| וְצִוִּ֤יתִי | and I will command | Verb, Piel, sequential perfect first person common singular |
| אֶת־ | the object marker | Particle |
| בִּרְכָתִי֙ | blessing my | Noun common feminine singular construct, suffix |
| לָכֶ֔ם | for you | Preposition, suffix |
| בַּשָּׁנָ֖ה | in the year | Preposition, noun common feminine singular absolute |
| הַשִּׁשִּׁ֑ית | sixth | Particle |
| וְעָשָׂת֙ | and it will make | Verb, Qal, sequential perfect third person feminine singular |
| אֶת־ | the object marker | Particle |
| הַתְּבוּאָ֔ה | the produce | Particle, noun common feminine singular absolute |
| לִשְׁלֹ֖שׁ | for [the] three | Preposition |
| הַשָּׁנִֽים׃ | the years | Particle, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I will send My blessing upon you in the sixth year, so that the land will yield a crop sufficient for three years. |
| KJV | Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. |
| ASV | then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for the three years. |
| YLT | then I have commanded My blessing on you in the sixth year, and it hath made the increase for three years; |
| WEB | then I will command my blessing on you in the sixth year, and it shall bear fruit for the three years. |
| BBE | Then I will send my blessing on you in the sixth year, and the land will give fruit enough for three years. |
Where they part company is בִּרְכָתִי — see How Translations Differ.
Two main verbs, with several phrases providing detail about the blessings and their effects. The structure emphasizes the assurance of God's provision.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצָוָה
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 25:21
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 — Regulations for the Sabbatical Yeargenerated
Leviticus 25:21 outlines God's provision for the Israelites during the sabbatical year, assuring them that even when they do not sow, He will provide for their needs. This instruction emphasizes the importance of faith in God's provision and the cyclical nature of agricultural life in ancient Israel, where reliance on divine blessing was paramount.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 26:12 | Now Isaac sowed seed in the land, and that very year he reaped a hundredfold. And the LORD blessed him, |
| 2 | Genesis 41:47 | During the seven years of abundance, the land brought forth bountifully. |
| 3 | Exodus 16:29 | Understand that the LORD has given you the Sabbath; that is why on the sixth day He will give you bread for two days. On the seventh day, everyone must stay where he is; no one may leave his place.” |
| 4 | Deuteronomy 28:3–8 | You will be blessed in the city and blessed in the country. |
| 5 | Psalm 133:3 | It is like the dew of Hermon falling on the mountains of Zion. For there the LORD has bestowed the blessing of life forevermore. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בִּרְכָתִי, bir.kha.Tigenerated
The word בִּרְכָתִי (birkat) is a noun meaning 'blessing' and is derived from the root that conveys the idea of prosperity and favor. This specific form is a construct form indicating possession, translating to 'my blessing.' It highlights the divine favor bestowed upon the people, which is essential for their sustenance.
Blessings in the biblical context often signify more than mere well-wishing; they represent tangible benefits, prosperity, and the divine favor that God grants to His people. This word encapsulates the essence of God's relationship with Israel, where His blessings ensure their survival and flourishing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb צִוִּ֤יתִי (ve.tzi.Vi.ti), and I will command, governs the sentence, with two main phrases hanging off it: the first describes the blessing being sent, and the second details the outcome of that blessing in terms of agricultural yield. The structure emphasizes the command's authority and the resultant abundance.
The prepositional phrases clarify the timing and context: בַּשָּׁנָ֖ה (ba.sha.Nah), in the year, and הַשִּׁשִּׁ֑ית (ha.shi.Shit), the sixth, highlight the specific timeframe for God's promise.
Septuagint Backgroundgenerated
The Septuagint translates בִּרְכָתִי as μου (mou), meaning 'my.' This choice reflects a direct and personal attribution of blessing to God, reinforcing the intimate relationship between the divine and the recipients of the blessing.
The Greek word ἀποστελῶ (apostelō), meaning 'I will send,' indicates a strong action of divine provision, aligning with the Hebrew sense of commanding a blessing.
In plain words — the whole versegenerated
Leviticus 25:21 assures the Israelites that God will send His blessing in the sixth year, ensuring that the land produces enough crops to sustain them for three years. This promise emphasizes God's provision and care for His people, especially during the sabbatical year.
Frequently Asked Questionsgenerated
God's blessing signifies His favor and provision, ensuring that the land will yield abundantly, even when the people do not sow.
The sixth year is significant because it precedes the sabbatical year, where the land is to rest, and God's blessing ensures that there will be enough produce to last through that year.
This verse illustrates the importance of faith in God's provision, as the Israelites are called to trust that He will provide for their needs without their active farming in the sabbatical year.
We learn that God is faithful to provide for His people and that His blessings can sustain us even in times of rest or inactivity.
Reflection Questionsgenerated
- How can I trust in God's provision in my own life?
- What does it mean to rely on God's blessings during times of uncertainty?
- In what ways can I recognize and appreciate the blessings I receive?
- How can I share the blessings I have with others in my community?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 25:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I will command my blessing upon you in the sixth year,.... Upon their fields, vineyards, and oliveyards, and make them exceeding fruitful, more than in other years; all fruitfulness at any time
Read John Gill on Leviticus 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.
Read Robert Jamieson on Leviticus 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. Give my blessing. Commanding is oft used in Scripture either for the performance of promised blessings, as 133:3, or for the execution of threatened judgments, as ; both being acts of God’ s providential will, as the command is of his legislative will. For three years; not completely, but in great part, to wit, for that part of the sixth year which was between the beginning of harvest and the beginning of the seventh year, for the whole seventh year, and for that part of the eighth year which was before the harvest, which reached almost until the beginning of the ninth year. And by this expression we may understand the meaning of that eminent passage of Christ’ s being three days and…
Read Matthew Poole on Leviticus 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 25:21 Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.Ver. 21. Command my blessing.] Now if God send his mandamus, who shall gainstand it?
Read John Trapp on Leviticus 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Then I will command my blessing. That is, He will send out His Divine command to the soil in the sixth year that it should be a blessing to them, and it shall be done. (See Deuteronomy 28:8; Psalms 42:8; Psalms 44:4; Psalms 68:29.) It shall bring forth fruit for three years.—Better, it shall bring forth produce. This special blessing will be manifested in the abundant crop of the harvest preceding the sabbatical year. Just as at the institution of the weekly Sabbath, when God enjoined abstention from labour, He sent down a double portion of manna every sixth day to make up for the day of rest (Exodus 16:22-27), so He will exercise a special providence every sixth year by blessing the…
Read Charles John Ellicott on Leviticus 25 →CambridgeThe Cambridge Bible for Schools and Colleges18–22. A hortatory addition, relating to the sabbatical year and interrupting the Jubile regulations. It is thus clearly out of place, and should properly follow Leviticus 25:7. Its tone is that of H, and is in accord with such hortatory passages as Leviticus 18:25 ff., Leviticus 20:22 f., Leviticus 26:3 ff. It may be conjectured that the redactor’s reason for placing it here out of its proper context was to indicate that it applies to the regulations for the Jubile as well as the sabbatical year. The mention of the ninth year (Leviticus 25:22), combined with the words ‘three years’ (Leviticus 25:21), seems to point to the view (see introd. note to ch.) that the Jubile year was really the…
Read Cambridge on Leviticus 25 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible21. Fruit for three years — The fact that three years are here provided for instead of two, which the sabbath year required, is evidence that the jubilee succeeds the seventh sabbath year and is not
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
But I will send My blessing upon you in the sixth year, so that the land will yield a crop sufficient for three years.
then I will command my blessing on you in the sixth year, and it shall bear fruit for the three years.
But I will send My blessing upon you in the sixth year, so that the land will yield a crop sufficient for three years.
I will command my blessing for you in the sixth year so that it may yield the produce for three years,
Tyndale line
Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.
then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for the three years.
then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for the three years.
Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years.
I will sende my blessing vpon you in the sixt yeere, and it shall bring foorth fruite for three yeeres.
Strictly literal
then I will command my blessing upon you in the sixth year, that it may bring forth produce for three years;
then I have commanded My blessing on you in the sixth year, and it hath made the increase for three years;
Then I have commanded My blessing on you in the sixth year, and it has made the increase for three years;
Then will I command my blessing unto you in the sixth year, and it shall bring forth a harvest for three years.
I will command my blessing to come upon you in the sixth year, and it will produce harvest enough for three years.
From the Latin
I will give you my blessing the sixth year, and it shall yield the fruits of three years:
Simplified
I will bless you in the sixth year, so that the land will produce a crop that will be enough for three years.
Then I will send my blessing on you in the sixth year, and the land will give fruit enough for three years.
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, which matches 9 of the 11 words. The Samaritan Pentateuch differs in two words: it uses עשׂתה (make) and תבואתה (yield), indicating slight variations in the wording but maintaining the overall message.
וְצִוִּ֤יתִי אֶת־ בִּרְכָתִי֙ לָכֶ֔ם בַּשָּׁנָ֖ה הַשִּׁשִּׁ֑ית וְעָשָׂת֙ אֶת־ הַתְּבוּאָ֔ה לִשְׁלֹ֖שׁ הַשָּׁנִֽים׃
9 of the 11 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.
וצויתי את ברכתי לכם בשׁנה השׁשׁית ועשׂתה את תבואתה לשׁלשׁ השׁנים
2 words differ from the Masoretic Text: עשׂתה (make), תבואתה (yield)
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 25:21
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.
צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.
[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order
base
H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order
6680 tsavah tsaw-vaw'
a primitive root; (intensively) to constitute,
enjoin:--appoint, (for-)bid, (give a) charge, (give a, give
in, send with) command(-er, -ment), send a messenger, put,
(set) in order.
צָוָה (tsa.vah) — to command.
1) to command, charge, give orders, lay charge, give charge to, order
1a)(Piel)
1a1) to lay charge upon
1a2) to give charge to, give command to
1a3) to give charge unto
1a4) to give charge over, appoint
1a5) to give charge, command
1a6) to charge, command
1a7) to charge, commission
1a8) to command, appoint, ordain (of divine act)
1b) (Pual) to be commanded
Conj | V-Piel-1cs — Verb · Piel · sequential perfect first person common singularHc/Vpq1cs
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
בְּרָכָה (berakah) means 'blessing' and encompasses a range of meanings including prosperity, praise of God, gifts, and treaties of peace. It is derived from the root word for 'to bless.' The entries highlight its use in various contexts, but do not indicate any significant disagreement among lexicons.
בְּרָכָה n.f. blessing
blessing
source of blessing
blessing, prosperity
blessing, praise of God
a gift, present
treaty of peace
base
H1293 בְּרָכָה blessing
1293 Brakah ber-aw-kaw'
from 1288; benediction; by implication prosperity:--blessing,
liberal, pool, present.
see HEBREW for 01288
בְּרָכָה (be.ra.khah) — blessing.
1) blessing
2) (source of) blessing
3) blessing, prosperity
4) blessing, praise of God
5) a gift, present
6) treaty of peace
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
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)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
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…
שִׁשִּׁי (shishshiy) means 'sixth' and can refer to both an ordinal number and a fractional part. It is derived from the root word for 'six' and has masculine and feminine forms. The entries consistently emphasize its use as a numerical designation.
שִׁשִּׁי m. 22 שִׁשִּׁית f. 6 adj.num.ordin. sixth
base
H8345 שִׁשִּׁי, שִׁשִּׁית sixth
8345 shishshiy shish-shee'
from 8337; sixth, ord. or (feminine) fractional:--sixth
(part).
see HEBREW for 08337
שִׁשִּׁי (shish.shi) — sixth.
1) sixth
1a) sixth (ordinal number)
1b) sixth (as fraction)
Art | Adj — ParticleHTd/Aofsa
עָשָׂה (asah) is a Hebrew verb meaning to do or make, encompassing a wide range of actions such as producing, preparing, and observing. It can refer to both concrete and abstract activities, including making offerings and attending to tasks. The verb also has forms indicating passive meanings, such as being made or offered. Notably, the Piel form refers to pressing or squeezing.
עָשָׂה 2622 vb. do, make
Qal 2524
do (1560 t.)
deal with
oft. in phr. do kindness with
abs. act, act with effect
make (670 t.)
produce, yield
prepare, esp. of dressing and cooking food
make offering
attend to, put in order
observe, celebrate, religious festival
acquire property of various kinds
appoint priests
bring about of י׳’s effecting a deliverance
use
spend, pass, days of life
Niph.
97be done
be made, of concr. things
be produced from vine
be prepared, of food
be offered
be observed, passover
be used
Pu. I was made
base
[עָשָׂה] vb. Pi. press, squeeze
base
H6213a עָשָׂה do, make .. . do (1560 + t.)
. deal with
. oft. in phr. do kindness with
. abs. act, act with effect
. . make (670 + t.)
. produce, yield
. prepare, esp. of dressing and cooking food
. make offering
. attend to, put in order
. observe, celebrate, religious festival
. acquire property of various kinds
. appoint priests
. bring about of י׳’s effecting a deliverance
. use
. spend, pass, days of life
. . be done
. . be made, of concr. things
. be produced from vine
. be prepared, of food
. be offered
. be observed, passover
. be used
. I was made
H6213b עָשָׂה Pi. press, squeeze
6213 `asah aw-saw'
a primitive root; to do or make, in the broadest sense and
widest application (as follows):--accomplish, advance,
appoint, apt, be at, become, bear, bestow, bring forth,
bruise, be busy, X certainly, have the charge of, commit, deal
(with), deck, + displease, do, (ready) dress(-ed), (put in)
execute(-ion), exercise, fashion, + feast, (fight-)ing man, +
finish, fit, fly, follow, fulfill, furnish, gather, get, go
about, govern, grant, great, + hinder, hold ((a feast)), X
indeed, + be industrious, + journey, keep, labour, maintain,
make, be meet, observe, be occupied, offer, + officer, pare,
bring (come) to pass, perform, pracise, prepare, procure,
provide, put, requite, X sacrifice, serve, set, shew, X sin,
spend, X surely, take, X thoroughly, trim, X very, + vex, be
(warr-)ior, work(-man), yield, use.
עָשָׂה (a.sah) — to make: do.
: do/perform
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
1a2c) to prepare
1a2d) to make (an offering)
1a2e) to attend to, put in order
1a2f) to observe, celebrate
1a2g) to acquire (property)
1a2h) to appoint, ordain, institute
1a2i) to bring about
1a2j) to use
1a2k) to spend, pass
1b) (Niphal)
1b1) to be done
1b2) to be made
1b3) to be produced
1b4) to be offered
1b5) to be observed
1b6) to be used
1c) (Pual) to be made
עָשָׂה (a.sah) — to press.
(Piel) to press, squeeze
עָשָׂה (a.sah) — to make.
: make(OBJECT)
1) to do, fashion, accomplish, make
1a) (Qal)
1a1) to do, work, make, produce
1a1a) to do
1a1b) to work
1a1c) to deal (with)
1a1d) to act, act with effect, effect
1a2) to make
1a2a) to make
1a2b) to produce
Conj | V-Qal-3fs — Verb · Qal · sequential perfect third person feminine singularHc/Vqq3fs
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
תְּבוּאָה (tbuw'ah) refers to produce or revenue, typically from the earth, including crops and income. It can also figuratively denote gains, such as wisdom or the product of lips. The word is derived from a root meaning to bring forth, and its usage spans both literal and figurative contexts.
תְּבוּאָה n.f. proventus, product, revenue
product, yield, usually of earth
income, revenue, in general
fig. gain of wisdom
base
H8393 תְּבוּאָה proventus, product, revenue
8393 tbuw'ah teb-oo-aw'
from 935; income, i.e. produce (literally or
figuratively):--fruit, gain, increase, revenue.
see HEBREW for 0935
תְּבוּאָה (te.vu.ah) — produce.
1) produce, product, revenue
1a) product, yield, crops (of the earth usually)
1b) income, revenue
1c) gain (of wisdom) (fig)
1d) product of lips (fig)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
The Hebrew word שָׁלֹשׁ (*shalosh*) means 'three' or 'triad.' It can also refer to the ordinal 'third' and is used in various contexts, including multiplication as 'thrice.' The entries consistently define it as a primitive number without significant disagreement.
שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה 430 n.m. et f. a three, triad
base
H7969 שָׁלֹשׁ, שָׁלוֹשׁ, שְׁלֹשָׁה a three, triad
7969 shalowsh shaw-loshe'
or shalosh {shaw-loshe'}; masculine shlowshah {shel-o-shaw'};
or shloshah {shel-o-shaw'}; a primitive number; three;
occasionally (ordinal) third, or (multipl.) thrice:--+ fork,
+ often(-times), third, thir(-teen, -teenth), three, + thrice.
Compare 7991.
see HEBREW for 07991
שָׁלֹשׁ (sha.losh) — three.
1) three, triad
1a) 3, 300, third
Aramaic equivalent: te.lat (תְּלָת "three" H8532)
Prep | Adj — PrepositionHR/Acbsc
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
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)
Art | N-fp — Particle · noun common masculine plural absoluteHTd/Ncmpa