Psalms 37:26 — Word Study
WLCכָּל־ הַ֭יּוֹם חוֹנֵ֣ן וּמַלְוֶ֑ה וְ֝זַרְע֗וֹ לִבְרָכָֽה׃
BSAThey arekôl everyôwm [all the day long, constantly] generouschânan [dealing graciously, showing kindness] and quick to lendlâvâh [ready to have mercy, giving loans] and their childrenzeraʻ [seed, offspring] are a blessingBᵉrâkâh [true, divine, enjoying the blessing, prospering]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֭יּוֹם | the day | Particle, noun common masculine singular absolute |
| חוֹנֵ֣ן | [he is] showing favor | Verb, Qal, participle (active) masculine singular |
| וּמַלְוֶ֑ה | and [he is] lending | Conjunction, verb hiphil participle (active) masculine singular |
| וְ֝זַרְע֗וֹ | and offspring his | Conjunction, noun common masculine singular construct, suffix |
| לִבְרָכָֽה׃ | [become] a blessing | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are ever generous and quick to lend, and their children are a blessing. |
| KJV | He is ever merciful, and lendeth; and his seed is blessed. |
| ASV | All the day long he dealeth graciously, and lendeth; And his seed is blessed. |
| YLT | All the day he is gracious and lending, And his seed [is] for a blessing. |
| WEB | All day long he deals graciously, and lends. His offspring is blessed. |
| BBE | All the day he is ready to have mercy and to give; his children are a blessing. |
The translations agree on the essential meaning of the verse, emphasizing the righteous' generosity and the blessings of their offspring.
The structure of the verse emphasizes the ongoing actions of the righteous, leading to the outcome for their children.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָנַן
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 — Psalms 37:26
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 Character of the Righteousgenerated
Psalm 37:26 presents a contrast between the righteous and the wicked, emphasizing the blessings that come from living a life of generosity and kindness. The psalmist reflects on his observations throughout life, noting that the righteous are never forsaken and their children thrive. This verse encapsulates the essence of a life lived in accordance with God's principles, where mercy and kindness are rewarded.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 37:21 | The wicked borrow and do not repay, but the righteous are gracious and giving. |
| 2 | Psalm 112:5–9 | It is well with the man who is generous and lends freely, whose affairs are guided by justice. |
| 3 | Deuteronomy 15:8–10 | Instead, you are to open your hand to him and freely loan him whatever he needs. |
| 4 | Matthew 5:7 | Blessed are the merciful, for they will be shown mercy. |
| 5 | Luke 6:35–38 | But love your enemies, do good to them, and lend to them, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and wicked. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָנַן, cho.Nengenerated
The word חָנַן (chanan) is a participle meaning 'showing favor' or 'being gracious.' It indicates an active disposition of kindness, often involving an element of mercy or compassion. This word is used in contexts where one extends help or support to those in need, reflecting a character trait of the righteous.
As a participle, it describes an ongoing action, suggesting that the righteous are continually characterized by their generosity and willingness to lend. This aligns with the broader biblical theme of mercy and kindness, which are valued traits in the eyes of God.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses the word generous.
Sentence Structuregenerated
The finite verb in this verse is implied rather than stated, focusing on the characteristics of the righteous. The structure presents a series of phrases that describe their actions and the outcomes for their children.
The Hebrew word order places emphasis on the qualities of the righteous — their generosity and lending — before introducing the result of their actions, which is the blessing of their offspring.
Septuagint Backgroundgenerated
The Septuagint translates חָנַן as ἐλεᾷ (to have mercy), which highlights the act of lending as an expression of mercy. This choice emphasizes the compassionate nature of the righteous.
This rendering aligns with the broader themes of mercy found in both the Hebrew Bible and the Septuagint, suggesting a continuity in the understanding of righteousness across these texts.
In plain words — the whole versegenerated
Psalm 37:26 tells us that the righteous are generous and quick to lend, and their children are blessed. This reflects the character of those who live righteously, showing kindness and mercy to others.
Frequently Asked Questionsgenerated
It means to be willing to help others by giving or loaning resources without hesitation, reflecting a kind and merciful heart.
They are described as a blessing, indicating that their lives are filled with goodness and favor.
Generosity is a key characteristic of the righteous, illustrating their alignment with God's values and the blessings that follow.
The blessings signify not only material prosperity but also spiritual favor and well-being for the family of the righteous.
Reflection Questionsgenerated
- In what ways can I show generosity in my daily life?
- How can I cultivate a spirit of kindness and mercy like the righteous?
- What blessings have I experienced as a result of living generously?
- How can I encourage others to be generous and kind?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate the nature of generosity and the rewards of mercy, highlighting the character of the righteous.
There is money lent out at interest, and there is money lent in kindness. But the Lord expects a return. Money gets interest paid in cash. The grace of kindness wins an increase of faith.Early Church Fathers on Psalms 37 →
But how can he be in need who has mercy and lends all day? What is it that the righteous person lends? Not bronze, not iron, not lead, but silver purified by fire.Early Church Fathers on Psalms 37 →
"He is always merciful, and lends" [Psalms 37:26]. "Fœneratur" is used in Latin indeed, both for him who lends, and for him who borrows.Early Church Fathers on Psalms 37 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 37:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[He is] ever merciful, and lendeth,.... He sympathizes with the poor in distress, and shows mercy to miserable objects; not only by words, but deeds: and this is his constant disposition and conduct;
Read John Gill on Psalms 37 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe is ever merciful, and lendeth; and his seed is blessed. He is ever merciful, and lendeth - `all the day' (Hebrew, for "ever"). He hath at once the will and the power to be liberal (cf.
Read Robert Jamieson on Psalms 37 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe is so far from begging from others, that he hath ability as well as inclination to give or lend to others, as need requires. His seed is blessed, not only with spiritual, but with temporal blessings. So far shall he be from wasting his estate, and undoing himself and family by his bounty and charity, as covetous worldlings objected or feared.
Read Matthew Poole on Psalms 37 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 37:26 [He is] ever merciful, and lendeth; and his seed [is] blessed.Ver. 26. He is ever merciful, and lendeth] Heb. Every day, according to others’ necessity and his own ability; for to stretch beyond the staple were to mar all. But he is ever "ready to distribute, willing to communicate," 1 Timothy 6:17, as Mr Wiseheart, the Scotch martyr, whose charity had never an end, night, day, nor noon, saith Mr Fox; and Thomas Tomkins, an English martyr, very forward to lend, looking for nothing again. And his seed is blessed] Heb. is in the blessing, that is, receiveth grace and communication of all true goodness from God; and praises, goodwill, and good wishes from men (Diod.).
Read John Trapp on Psalms 37 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. He is ever merciful and lendeth] כל היום חונן kol haiyom chonen, "all the day he is compassionate." He is confirmed in the habit of godliness: he feels for the distresses of men, and is ready to divide and distribute to all that are in necessity. And his seed is blessed.] The preceding words were not spoken casually; his seed, his posterity, is blessed; therefore they are not abandoned to beg their bread.
Read AdamClarke on Psalms 37 →CambridgeThe Cambridge Bible for Schools and Colleges26. All the day long he dealeth graciously and lendeth (R.V.). Cp. Psalms 37:21; Psalms 112:5. The righteous not only have abundance, but know how to use it (Isaiah 32:5-8). 27, 28 a., b. Stanza of Samech.
Read Cambridge on Psalms 37 →Albert Barnes1798–1870Barnes' Notes on the BibleHe is ever merciful - Margin, as in Hebrew, “all the day.” That is, it is his character; he is constantly in the habit of showing kindness.
Read Albert Barnes on Psalms 37 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. Ever merciful, and lendeth—Literally, all the day he is merciful, and lendeth.
Read Daniel Denison Whedon on Psalms 37 →The verse in English, compared — 16 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
They are ever generous and quick to lend, and their children are a blessing.
All day long he deals graciously, and lends. His offspring is blessed.
They are ever generous and quick to lend, and their children are a blessing.
All day long he shows compassion and lends to others, and his children are blessed.
Tyndale line
He is ever merciful, and lendeth; and his seed is blessed.
All the day long he dealeth graciously, and lendeth; And his seed is blessed.
All the day long he dealeth graciously, and lendeth; and his seed is blessed.
He is ever merciful, and lendeth; and his seed is blessed.
But hee is euer mercifull and lendeth, and his seede enioyeth the blessing.
Strictly literal
all the day he is gracious and lendeth, and his seed shall be a blessing.
All the day he is gracious and lending, And his seed [is] for a blessing.
All the day he is gracious and lending, || And his seed [is] for a blessing.
He is all the time beneficent, and lendeth: and his seed will be for a blessing.
All the day long he is gracious and lends, and his children become a blessing.
Simplified
They are always kind, and generous with their loans; their children are a blessing.
All the day he is ready to have mercy and to give; his children are a blessing.
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 and the Septuagint agree closely in the wording of this verse, with all six words matched. This indicates a consistent transmission of the text across these traditions.
כָּל־ הַ֭יּוֹם חוֹנֵ֣ן וּמַלְוֶ֑ה וְ֝זַרְע֗וֹ לִבְרָכָֽה׃
6 of the 6 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.
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 Psalms 37:26
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
חָנַן (chanan) is a Hebrew verb meaning to show favor or be gracious. It encompasses various forms, including being pitied, directing favor, and seeking favor through imploration. The word can also mean to be loathsome, as noted in Job 19:17. The lexicons provide a range of uses, primarily focusing on kindness and mercy.
חָנַן vb. shew favour, be gracious
Qal favour, shew favour
Niph. be pitied
Po‛el direct favour to
Hoph. be shewn favour, consideration
H2603a חָנַן shew favour, be gracious .favour, shew favour
. be pitied
.direct favour to
. be shewn favour, consideration
. seek or implore favour
H2603b חָנַן be loathsome
2603 chanan khaw-nan'
a primitive root (compare 2583); properly, to bend or stoop
in kindness to an inferior; to favor, bestow; causatively to
implore (i.e. move to favor by petition):--beseech, X fair,
(be, find, shew) favour(-able), be (deal, give, grant
(gracious(-ly), intreat, (be) merciful, have (shew) mercy (on,
upon), have pity upon, pray, make supplication, X very.
see HEBREW for 02583
חָנַן (cha.nan) — be gracious.
1) to be gracious, show favour, pity
1a) (Qal) to show favour, be gracious
1b) (Niphal) to be pitied
1c) (Piel) to make gracious, make favourable, be gracious
1d) (Poel) to direct favour to, have mercy on
1e) (Hophal) to be shown favour, be shown consideration
1f) (Hithpael) to seek favour, implore favour
חָנַן (cha.nan) — be loathsome.
to be loathsome
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
fa'-ver (chen, ratson, with other Hebrew words; charis): Means generally good will, acceptance, and the benefits flowing from these; in older usage it meant also the countenance, hence, appearance. Alternating in English Versions of the Bible with "grace," it is used chiefly of man, but sometimes also of God (Ge 18:3; 30:27; 39:21; Ex 3:21; 2Sa 15:25, "in the eyes of Yahweh," etc.). It is used perhaps in the sense of "countenance" in Pr 31:30, "Favor is deceitful, and beauty is vain" (the King James Version), where for "favor" the Revised Version (British and American) has "grace"; the reference is to external appearance. "Favored" is used in the sense of "appearance" in…
→ See GOD, GRACE OF
לָוָה (lavah) is a Hebrew verb with two main meanings: to join or be joined, and to borrow or lend. It can imply a sense of unity or obligation in relationships, as well as financial transactions. The word is built from the idea of twining or uniting, and it appears in various forms, such as joining oneself or causing someone to borrow.
[לָוָה] join (intr.), be joined
Qal (late) be joined to, attend
Niph. join oneself or be joined unto
base
[לָוָה] vb. borrow
Qal borrow
Hiph. cause to borrow, i.e. lend to
base
H3867a לָוָה join intr., be joined H3867b לָוָה borrow
3867 lavah law-vaw'
a primitive root; properly, to twine, i.e. (by implication)
to unite, to remain; also to borrow (as a form of obligation)
or (caus.) to lend:--abide with, borrow(-er), cleave, join
(self), lend(-er).
לָוָה (la.vah) — to join.
1) to join, be joined
1a) (Qal) to join, be joined, attend
1b) (Niphal) to join oneself to, be joined unto
לָוָה (la.vah) — to borrow.
1) to borrow, lend
1a) (Qal) to borrow
1b) (Hiphil) to cause to borrow, lend to
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine singularHC/Vhrmsa
→ General scriptures concerning Ex 22:25-27; Le 25:35-37; De 15:1-11; 23:19,20; 24:6,10-13,17; Ne 5:1-13; Ps 37:25,26; 112:5; Pr 19:17; 22:7; 28:8; Isa 24:1,2; Eze 18:13; Mt 5:42; Lu 6:34,35
→ See BORROWING
→ See INTEREST
→ See MONEY
זֶ֫רַע (zera`) means seed, sowing, or offspring. It can refer to literal seed, such as in agriculture, or figuratively to descendants and moral qualities of individuals or communities. The term encompasses concepts like sowing time and can denote a practitioner of righteousness. There is a consistent emphasis on both physical and moral implications of the word.
זֶ֫רַע n.m. sowing, seed, offspring
lit.:
a sowing
sowing as regularly recurring at its season
seed
seed = semen virile
seed = offspring
seed as marked by moral quality = persons (or community) of such a quality
base
H2233 זֶ֫רַע sowing, seed, offspring . lit.: . a sowing
. sowing as regularly recurring at its season
. seed
. seed = semen virile
. seed = offspring
. seed as marked by moral quality = persons (or community) of such a quality
2233 zera` zeh'-rah
from 2232; seed; figuratively, fruit, plant, sowing-time,
posterity:--X carnally, child, fruitful, seed(-time), sowing-
time.
see HEBREW for 02232
זֶ֫רַע (ze.ra) — seed.
: seed/sowing
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: children.
: children/descendants
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
זֶ֫רַע (ze.ra) — seed: semen.
: semen
1) seed, sowing, offspring
1a) a sowing
1b) seed
1c) semen virile
1d) offspring, descendants, posterity, children
1e) of moral quality
1e1) a practitioner of righteousness (fig.)
1f) sowing time (by meton)
Conj | N-ms | Suff — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
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
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
(berakhah; eulogia): Sometimes means the form of words used in invoking the bestowal of good, as in De 33:1; Jos 8:34; and Jas 3:10. Sometimes it means the good or the benefit itself which has been conferred, as in Ge 27:36, "Hast thou not reserved a blessing for me?" and Pr 10:22, "The blessing of Yahweh, it maketh rich." "The cup of blessing" (to poterion tes eulogias, a special use of the word in 1Co 10:16), means the cup for which we bless God, or which represents to us so much blessin g from God.
James M. Gray
Referring both to God and to man. When God blesses, he bestows that efficacy which renders his blessing effectual. His blessings are either temporal or spiritual, bodily or mental; but in every thing they really convey the good which they import, Nu 6:23-27. The blessings of men to other men, unless they be inspired prophecies, as in Ge 32:32 De 33:1 1:1-29, are only good wishes, personal or official, and as it were a peculiar kind of prayer to the Author of all good for the welfare of the subject of them. Blessing, on the part of man towards God, is an act of thanks-giving for his mercies, Ps 103:1; or rather, for that special mercy which at the time occasions the act of…
→ For blessing before eating, see PRAYER
→ See THANKSGIVING AND PRAYER BEFORE TAKING FOOD
→ See also BENEDICTIONS
→ RESPONSIVE BLESSINGS OF THE LAW De 28:1-14
For the responsive curses of the law, see CURSE
→ CONTINGENT UPON OBEDIENCE Ex 15:26; 19:5; 20:6; 23:22; Le 26:3-43; De 4:1,40; 5:10,29; 7:9,12-15; 11:26-28; 12:28; 15:4,5; 28:1-14; 29:9; 30:1-10,15-20; Jos 1:8; 1Ki 2:3,4; 3:14; 8:23; 9:3-9; 1Ch 22:13; 28:7,8; 2Ch 7:17-22; 26:5; 27:6; 30:9; 31:10;