Seed

Vine's Expository Dictionary of NT Words

1: Σπέρμα (Strong'S #4690 — Noun Neuter — sperma — sper'-mah )

akin to speiro, "to sow" (Eng., "sperm," "spermatic," etc.), has the following usages, (a) agricultural and botanical, e.g.,  Matthew 13:24,27,32 (for the AV of vv. 19-23, see sow, as in the RV);   1—Corinthians 15:38;  2—Corinthians 9:10; (b) physiological,  Hebrews 11:11; (c) metaphorical and by metonymy and for "offspring, posterity," (1) of natural offspring e.g.,  Matthew 22:24,25 , RV, "seed" (AV, "issue");  John 7:42;  8:33,37;  Acts 3:25;  Romans 1:3;  4:13,16,18;  9:7 (twice),8,29; 11:1;   2—Corinthians 11:22;  Hebrews 2:16;  11:18;  Revelation 12:17;  Galatians 3:16,19,29; in the 16th ver., "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ," quoted from the Sept. of  Genesis 13:15;  17:7,8 , there is especial stress on the word "seed," as referring to an individual (here, Christ) in fulfillment of the promises to Abraham, a unique use of the singular. While the plural form "seeds," neither in Hebrew nor in Greek, would have been natural any more than in English (it is not so used in Scripture of human offspring; its plural occurrence is in  1—Samuel 8:15 , of crops), yet if the Divine intention had been to refer to Abraham's natural descendants, another word could have been chosen in the plural, such as "children;" all such words were, however, set aside, "seed" being selected as one that could be used in the singular, with the purpose of showing that the "seed" was Messiah. Some of the rabbis had even regarded "seed," e.g., in  Genesis 4:25;  Isaiah 53:10 , as referring to the Coming One. Descendants were given to Abraham by other than natural means, so that through him Messiah might come, and the point of the Apostle's argument is that since the fulfillment of the promises of God is secured alone by Christ, they only who are "in Christ" can receive them; (2) of spiritual offspring,  Romans 4:16,18;  9:8; here "the children of the promise are reckoned for a seed" points, firstly, to Isaac's birth as being not according to the ordinary course of nature but by Divine promise, and, secondly, by analogy, to the fact that all believers are children of God by spiritual birth;  Galatians 3:29 .

 1—John 3:9

2: Σπόρος (Strong'S #4703 — Noun Masculine — sporos — spor'-os )

akin to No. 1, properly "a sowing," denotes "seed sown," (a) natural,  Mark 4:26,27;  Luke 8:5,11 (the natural being figuratively applied to the Word of God);   2—Corinthians 9:10 (1st part); (b) metaphorically of material help to the needy,   2—Corinthians 9:10 (2nd part), RV, "(your) seed for sowing" (AV, "seed sown").

3: Σπορά (Strong'S #4701 — Noun Feminine — spora — spor-ah' )

akin to No. 1, and like No. 2, "a sowing, seedtime," denotes "seed sown,"  1—Peter 1:23 , of human offspring. In the Sept.  2—Kings 19:29 .

Hastings' Dictionary of the New Testament

The early Christians used ‘seed’ in its natural sense, of that which contains the germ-cell (1) of plants (σπέρμα,  Matthew 13:24;  Matthew 13:27;  Matthew 13:32;  Matthew 13:37 f.,  Mark 4:31,  1 Corinthians 15:38,  2 Corinthians 9:10; σπόρος,  Mark 4:26 f.,  Luke 8:5;  Luke 8:11), and (2) of man (σπέρμα,  Hebrews 11:11; σπορά,  1 Peter 1:23). Metaphorically, ‘seed’ (σπέρμα) was used (1) of the nucleus of the Jewish race left from the Captivity ( Romans 9:29); (2) of offspring in general, either (a) taken literally ( Matthew 22:24 f.,  Mark 12:19-22,  Luke 1:55;  Luke 20:28,  John 7:42;  John 8:33;  John 8:37,  Acts 3:25;  Acts 7:5 f.,  Acts 13:23,  Romans 1:3;  Romans 4:13;  Romans 9:7;  Romans 11:1,  2 Corinthians 11:22,  2 Timothy 2:8,  Hebrews 2:16;  Hebrews 11:18,  Revelation 12:17), or (b) figuratively, as when believers were called Abraham’s seed because they emulated his faith ( Romans 4:16;  Romans 4:18;  Romans 9:8,  Galatians 3:16;  Galatians 3:19;  Galatians 3:29); and, finally, (3) of the generating power of God acting through His Word (cf.  1 Peter 1:23) and His Spirit ( 1 John 3:9). St. Paul argued in Rabbinical fashion from the distinction between ‘seed’ and ‘seeds’ ( Galatians 3:16 ff.). Since the singular stood in  Genesis 13:15 f. and  Genesis 17:7 f., he concluded that the promise made to Abraham pointed to Christ as an individual and not collectively to Jews. For this and similar examples of artificial exegesis in the NT, see Interpretation.

S. J. Case.

Webster's Dictionary

(1): ( n.) The principle of production.

(2): ( n.) That from which anything springs; first principle; original; source; as, the seeds of virtue or vice.

(3): ( n.) The generative fluid of the male; semen; sperm; - not used in the plural.

(4): ( n.) A ripened ovule, consisting of an embryo with one or more integuments, or coverings; as, an apple seed; a currant seed. By germination it produces a new plant.

(5): ( n.) Progeny; offspring; children; descendants; as, the seed of Abraham; the seed of David.

(6): ( pl.) of Seed

(7): ( n.) Race; generation; birth.

(8): ( v. t.) To sprinkle with seed; to plant seeds in; to sow; as, to seed a field.

(9): ( n.) Any small seedlike fruit, though it may consist of a pericarp, or even a calyx, as well as the seed proper; as, parsnip seed; thistle seed.

(10): ( v. t.) To cover thinly with something scattered; to ornament with seedlike decorations.

King James Dictionary

SEED, n.

1. The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. The seeds of plants are a deciduous part, containing the rudiments of a new vegetable. In some cases, the seeds costitute the fruit or valuable part of plants, as in the case of wheat and other esculent grain sometimes the seeds are inclosed in fruit, as in apples and melons. When applied to animal matter, it has no plural. 2. That from which any thing springs first principle original as the seeds of virtue or vice. 3. Principle of production.

Praise of great acts he scatters as a seed. Waller.

4. Progeny offspring children descendants as the seed of Abraham the seed of David. In this sense, the word is applied to one person, or to any number collectively, and admits of the plural form but rarely used in the plural. 5. Race generation birth.

Of mortal seed they were not held. Waller.

SEED,  51

1. To grow to maturity, so as to produce seed. Maiz will not seed in a cool climate. 2. To shed the seed.

SEED,  5t. To sow to sprinkle with seed, which germinates and takes root.

Hawker's Poor Man's Concordance And Dictionary

This word is differently used in Scripture—sometimes in figure, and at others literally. It is used in a way of figure when spoken of the word of God; thus Christ compares his word to "seed cast into the ground." ( Luke 8:5) Peter calls it the "incorruptible seed which liveth and abideth for ever." ( 1 Peter 1:23) But it is used in a literal sense also when referring to the increase of men or beasts. ( Jeremiah 31:27) And it is used in a spiritual sense when the faithful in Christ Jesus are called the seed of Abraham, ( Galatians 3:29) And yet in a still more peculiar, personal, and eminent manner when considered in relation to our union with Christ; "I will pour my Spirit (saith Jehovah to Christ) upon thy seed, and my blessing upon thine offspring." ( Isaiah 44:3; Isa 59:21)

Wilson's Dictionary of Bible Types

 Matthew 13:24 (a) It is the Word of GOD which, in all of its multitudinous aspects and forms, produces a variety of results. (See  Matthew 13:19).

 Matthew 13:38 (a) The people of GOD are the seed in this parable. The Lord takes His children and plants them in soil where they will produce the best results for Him.

 2 Corinthians 9:10 (b) There are precious portions of the Scripture which can best be used by each individual Christian. The Spirit of GOD reveals to each person the special truths in His Word which seem particularly adapted to his nature and mentality. The Christian then takes this line of truth and ministers or plants it in the hearts of others.

American Tract Society Bible Dictionary

 Genesis 1:11; often used figuratively in Scripture,  Daniel 9:1   1 Peter 1:23   1 John 3:9 . There was an injunction in the Mosaic Law against sowing a field with mingled seed of diverse kinds,  Leviticus 19:19 . The "precious seed" is often committed to the ground with many fears; but the harvest, at least in spiritual things, shall be a season of joy,  Psalm 126:5,6 .

International Standard Bible Encyclopedia

sēd (Old Testament always for זרע , zera‛ , Aramaic (  Daniel 2:43 ) זרע , zera‛ , except in  Joel 1:17 for פּרדות , perudhōth (plural, the Revised Version (British and American) "seeds," the King James Version "seed"), and  Leviticus 19:19 (the King James Version "mingled seed") and   Deuteronomy 22:9 (the King James Version "divers seeds") for כּלאים , kil'ayim , literally, "two kinds," the Revised Version (British and American) "two kinds of seed." Invariably in Greek Apocrypha and usually in the New Testament for σπέρμα , spérma , but  Mark 4:26 ,  Mark 4:27;  Luke 8:5 ,  Luke 8:11;  2 Corinthians 9:10 for σπόρος , spóros , and  1 Peter 1:23 for σπορά , sporá ): (1) For "seed" in its literal sense see Agriculture . Of interest is the method of measuring land by means of the amount of seed that could be sown on it ( Leviticus 27:16 ). The prohibition against using two kinds of seed in the same field ( Leviticus 19:19;  Deuteronomy 22:9 ) undoubtedly rests on the fact that the practice had some connection with Canaanitish worship, making the whole crop "consecrated" ( taboo ).  Jeremiah 31:27 uses "seed of man" and "seed of beast" as a figure for the means by which God will increase the prosperity of Israel (i.e. "seed yielding men"). (2) For the transferred physiological application of the word to human beings (  Leviticus 15:16 , etc.) see Clean; Unclean . The conception of Christians as "born" or "begotten" of God (see Regeneration ) gave rise to the figure in  1 Peter 1:23;  1 John 3:9 . If the imagery is to be stressed, the Holy Spirit is meant. In I  John 3:9 a doctrine of certain Gnostics is opposed. They taught that by learning certain formulas and by submitting to certain rites, union with God and salvation could be attained without holiness of life. John's reply is that union with a righteous God is meaningless without righteousness as an ideal, even though shortcomings exist in practice (  1 John 1:8 ). (3) From the physiological use of "seed" the transition to the sense of "offspring" was easy, and the word may mean "children" ( Leviticus 18:21 , etc.) or even a single child ( Genesis 4:25;  1 Samuel 1:11 the Revised Version margin). Usually, however, it means the whole posterity (  Genesis 3:15 , etc.); compare "seed royal" ( 2 Kings 11:1 , etc.), and "Abraham's seed" ( 2 Chronicles 20:7 , etc.) or "the holy seed" ( Ezra 9:2;  Isaiah 6:13; 1 Esdras 8:70; compare  Jeremiah 2:21 ) as designations of Israel. So "to show one's seed" ( Ezra 2:59;,  Nehemiah 7:61 ) is to display one's genealogy, and "one's seed" may be simply one's nation, conceived of as a single family ( Esther 10:3 ). From this general sense there developed a still looser use of "seed" as meaning simply "men" ( Malachi 2:15;  Isaiah 1:4;  Isaiah 57:4; The Wisdom of Solomon 10:15; 12:11, etc.).

In  Galatians 3:16 Paul draws a distinction between "seeds" and "seed" that has for its purpose a proof that the promises to Abraham were realized in Christ and not in Israel. The distinction, however, overstresses the language of the Old Testament, which never pluralizes zera‛ when meaning "descendants" (plural only in  1 Samuel 8:15; compare  Romans 4:18;  Romans 9:7 ). But in an argument against rabbinical adversaries Paul was obliged to use rabbinical methods (compare  Galatians 4:25 ). For modern purposes it is probably best to treat such an exegetical method as belonging simply to the (now superseded) science of the times.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( זֶרִע , Zera; Σπέρμα ) . The seed time of Palestine ( Leviticus 26:5) for grain came regularly in November and December (Lightfoot, Hor. Hebr. p. 340, 1003; Korte, Reis. p. 432). Since the harvest began in the middle of Nisan, the time of growth and culture was about four months ( John 4:35; see L Ü cke, ad loc.). But this was certainly a very general reckoning, and perhaps had become proverbial. (In this passage the word Ἔτι , yet, does not seem to accord with this explanation; see also Anger, De Temp. Act. Ap. p. 24 sq.; Wieseler, Chronol. Synops. p. 216 sq.; Jacobi, in Stud. U. Krit. 1838, p. 858 sq.). (See Agriculture).

Sowing was done by the hand, as often with us, though according to the Gemara (Baba Metsia, fol. 105) the Jews used machines also for this purpose (Otho, Lex. Rab. p. 685). The seed when sown and the young plants have more enemies in the East than even here: not only drought, hail, mice ( 1 Samuel 6:5), fire, but also grasshoppers and locusts (see these words), often destroy promising harvests. The following legal regulations are found in the Pentateuch:

1. Two kinds of seed, as wheat and barley, must not be sown on the same land ( Leviticus 19:19; comp. Josephus, Ant. 4, 8, 20). The Talmudists (Mishna, Chilaim, 2, 8) say that between two fields sown with different seeds must intervene either fallow ground or a ditch, path, or wall; but the law does not include garden beds (ibid. 3, 1; Shab. 9, 2). Michaelis (Mos. R. 4, 320 sq.) strives to show that the lawgiver meant simply to require a careful sorting of the seed, which is recommended by the ancients as very advantageous (Virgil, Georg. 1, 193 sq.; Varro, R. R. 1, 52, 1), and which would render impossible the springing up of weeds (especially the Lolium temulentum). But this cannot be supported, and a custom so advantageous to the agriculturist did not need the authority of law. Lappenberg (in the Brem. u. Verdensch. Biblioth., 5, 937 sq.) gives a purely theological exposition of it; and perhaps other parts of the law furnish an easier explanation of this class of regulations than this one. (See Diverse).

The more exact requirements of the rabbins will be found in the Mishna ( Chilaiz, ch. 1-3). They are very trifling, and sometimes show a disposition to evade the law; but even anciently it was not so strictly enforced as to prevent giving a field of barley a border of spelt ( Isaiah 28:25; see marg. A.V.). In general the rule is confined to Palestine, and the Jews do not refuse elsewhere to enjoy the fruit of mixed harvests (comp. Hottinger, Hebr. Leges, p. 376 sq.; Darsov, De Mirodis Seminandi Diversa Semina Hebr. Vet. [Viteb. 1695]).

2.  Leviticus 11:37 sq. provides that seed set apart for sowing should remain clean if the carcass of a creeping beast fell upon it; but if it had been wet, it should be made unclean, perhaps because wet seed takes up impurities far easier than dry (comp. the analogy,  Leviticus 11:34). Similar is the law of purification in the Zendavesta (2, 335, Kleuker), and a similar distinction of wet and dry is observed among the Arabs still (Niebuhr, Beschs p. 40).

By an easy metaphor, seed, as the prolific principle of future life, is taken in Scripture for posterity, whether of man, beasts, trees, etc., all of which are said to be sown and to fructify as the means of producing a succeeding generation ( Jeremiah 31:27). Hence seed denotes an individual, as Seth in the stead of Abel ( Genesis 4:25 etc.). and the whole line of descent; as the seed of Abraham, of Jacob, etc., the seed royal, etc., much in the same acceptation as children. The seed of Abraham denotes not only those who descend from him by natural issue, but those who imitate his character ( Romans 4:16), for if he be "the father of the faithful," then the faithful are his seed by character, independent of natural descent; and hence the Messiah is said to see his seed, though, in fact, Jesus left no children by descent, but by grace or conversion only ( Isaiah 53:10). This is occasionally restricted to one chief or principal seed, one who by excellence is the seed, as the seed of the woman ( Genesis 3:15;  Galatians 3:16), the seed of Abraham, the seed of David — meaning the most excellent descendant of the woman, of Abraham, of David. Or understand by the "seed of the woman" the offspring of the female sex only, as verified in the supernatural conception of Jesus ( Matthew 1:18, etc.;  Luke 1:26, etc.), and of which the birth of Abraham's seed (Isaac) was a figure. See below.

Seed is likewise taken figuratively for the Word of God ( Luke 8:5;  1 Peter 1:23), for a disposition becoming a divine origin ( 1 John 3:9), and for truly pious persons ( Matthew 13:38).