Deuteronomy 28:40 — Word Study
WLCזֵיתִ֛ים יִהְי֥וּ לְךָ֖ בְּכָל־ גְּבוּלֶ֑ךָ וְשֶׁ֙מֶן֙ לֹ֣א תָס֔וּךְ כִּ֥י יִשַּׁ֖ל זֵיתֶֽךָ׃
BSAYou will havehâyâh▸ ◂olive treeszayith [abundant and flourishing] throughoutkôl your territorygᵉbûwl [all your borders, every region] but will neverlôʼ anointçûwk▸ [smear or pour oil on] ◂yourself with oilshemen [olive oil, ointment] becausekîy the oliveszayith [the fruit of the olive tree, a source of light] will drop offnâshal▸ [fall to the ground, be wasted]
| Greek | English | Parsing |
|---|---|---|
| זֵיתִ֛ים | olive trees | Noun common, masculine plural absolute |
| יִהְי֥וּ | they will belong | Verb, Qal, imperfect third person masculine plural |
| לְךָ֖ | to you | Preposition, suffix |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| גְּבוּלֶ֑ךָ | territory your | Noun common masculine singular construct, suffix |
| וְשֶׁ֙מֶן֙ | and oil | Conjunction, noun common masculine singular absolute |
| לֹ֣א | not | Particle |
| תָס֔וּךְ | you will anoint yourself | Verb, Qal, imperfect second person masculine singular |
| כִּ֥י | for | Particle |
| יִשַּׁ֖ל | it will drop off | Verb, Qal, imperfect third person masculine singular |
| זֵיתֶֽךָ׃ | olive[s] your | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will have olive trees throughout your territory but will never anoint yourself with oil, because the olives will drop off. |
| KJV | Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit. |
| ASV | Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olive shall cast its fruit. |
| YLT | olives are to thee in all thy border, and oil thou dost not pour out, for thine olive doth fall off. |
| WEB | You will have olive trees throughout all your borders, but you won’t anoint yourself with the oil, for your olives will drop off. |
| BBE | Your land will be full of olive-trees, but there will be no oil for the comfort of your body; for your olive-tree will give no fruit. |
Where they part company is יִשַּׁ֖ל — see How Translations Differ.
The sentence is structured with a main clause followed by a negation and a causal clause, indicating the relationship between the blessings and the consequences.




5 commentators on this verse
Gill, Jamieson, Ellicott, Cambridge & more — read them ›
clause
subjectזַיִת
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 — Deuteronomy 28:40
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 Consequences of Disobediencegenerated
Deuteronomy 28:40 is part of a larger discourse where Moses outlines the blessings for obedience and the curses for disobedience. Here, he warns that while the Israelites will have abundant olive trees, they will not enjoy the oil from them due to their unfaithfulness. This reflects the broader theme of the covenant relationship between God and His people, where blessings are contingent upon their faithfulness to His commands.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 23:5 | You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. |
| 2 | Psalm 104:15 | wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart. |
| 3 | Micah 6:15 | You will sow but not reap; you will press olives but not anoint yourselves with oil; you will tread grapes but not drink the wine. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — זֵיתִ֛ים, zei.Timgenerated
The word זַיִת (zayith) refers to an olive tree or olive berry, often associated with oil and light. It is a noun in the masculine plural form, indicating multiple trees. The olive tree is a symbol of abundance and is mentioned frequently throughout the Scriptures, including as a blessing in the Promised Land.
In this verse, the olive trees represent the blessings of the land that the Israelites will possess. However, the implication is that despite having these trees, they will not be able to benefit from their fruit, highlighting the consequences of disobedience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses olive trees and anoint consistently with other versions like the KJV and ASV.
Sentence Structuregenerated
The main verb is יִהְי֥וּ, they will belong, which governs the subject זֵיתִ֛ים and the object שֶׁ֙מֶן֙. The structure is straightforward, with a subject-verb-object order, typical of Hebrew prose.
The sentence also includes a negation with לֹ֣א and a conditional clause introduced by כִּי, which explains the reason for the negation, creating a cause-and-effect relationship within the sentence.
Septuagint Backgroundgenerated
The Septuagint translates זֵיתִ֛ים as ἐλαῖαι, which also means olive trees. This choice reflects a direct correspondence to the Hebrew, maintaining the imagery of abundance.
The translation of שֶׁמֶן as ἔλαιον emphasizes the specific type of oil, which is olive oil, further highlighting the cultural significance of olives in the ancient Near East.
In plain words — the whole versegenerated
Deuteronomy 28:40 tells us that the Israelites will have olive trees in their land, but they will not be able to anoint themselves with oil because the olives will fall off the trees. This verse illustrates the consequences of disobedience, where blessings are present but enjoyment is lost.
Frequently Asked Questionsgenerated
It means that despite having olive trees, the fruit will not be available for use, indicating a loss of blessings due to disobedience.
Olive oil is often associated with anointing, healing, and richness, making it a symbol of God's blessings and presence.
It implies a loss of the ability to partake in the blessings of the land, which is a direct consequence of disobedience to God's commands.
This verse reflects the conditional nature of blessings and curses within the covenant relationship between God and Israel, emphasizing the importance of obedience.
Reflection Questionsgenerated
- What blessings have I experienced in my life that I may take for granted?
- How can I ensure that I remain obedient to God's commands to enjoy His blessings?
- What are some ways I can cultivate gratitude for the provisions I have?
- In what areas of my life do I need to be more mindful of God's expectations?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Deuteronomy 28:40 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shalt have olive trees throughout thy coasts,.... In the several parts of the land of Canaan, which is therefore called a land of olive oil, Deuteronomy 8:8; but thou shalt not anoint [thyself]
Read John Gill on Deuteronomy 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit.
Read Robert Jamieson on Deuteronomy 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(38-42) These are the contrary to Deuteronomy 28:11; and Deuteronomy 28:44 is the contrary to Deuteronomy 28:12-13. From the order of the passage it might seem that these particular troubles were to come on Israel after their captivity. And perhaps it is not accidental that something very like a fulfilment of Deu 28:38-40 is found in Haggai 1:6-11. (Comp. also Isaiah 5:10, “Ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah.”)
Read Charles John Ellicott on Deuteronomy 28 →
CambridgeThe Cambridge Bible for Schools and Colleges15–46. The Curses The opening Deuteronomy 28:15-20, correspond to the blessings in Deuteronomy 28:1-7, except that there are no antitheses to Deuteronomy 28:1 b and Deuteronomy 28:2 b, and that the curse on basket and kneading-bowl precedes that on fruit of thy body, etc. Then the Discourse leaves the limits it had observed in the remainder of the blessings, Deuteronomy 28:8-14, and while here and there it gives the exact contrast of these blessings (cp. Deuteronomy 28:23 f. with Deuteronomy 28:12 a, Deuteronomy 28:25 with Deuteronomy 28:7 b, Deuteronomy 28:37 and Deuteronomy 28:46 with Deuteronomy 28:10, Deuteronomy 28:43 f. with Deuteronomy 28:12 b, Deuteronomy 28:13 a), the rest is a…
Read Cambridge on Deuteronomy 28 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible38-40. Gather… little in — The curse is extended to all labour of the field and the vineyard.
Read Daniel Denison Whedon on Deuteronomy 28 →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
You will have olive trees throughout your territory but will never anoint yourself with oil, because the olives will drop off.
You will have olive trees throughout all your borders, but you won’t anoint yourself with the oil, for your olives will drop off.
You will have olive trees throughout your territory but will never anoint yourself with oil, because the olives will drop off.
You will have olive trees throughout your territory but you will not anoint yourself with olive oil, because the olives will drop off the trees while still unripe.
Tyndale line
Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit.
Thou shalt have olive-trees throughout all thy borders, but thou shalt not anoint thyself with the oil; for thine olive shall cast its fruit.
Thou shalt have olive trees throughout all thy borders, but thou shalt not anoint thyself with the oil: for thine olive shall cast its fruit.
Thou shalt have olive-trees throughout all thy coasts, but thou shalt not anoint thyself with the oil: for thy olive shall cast its fruit .
Thou shalt haue Oliue trees in all thy coastes, but shalt not anoynt thy selfe with the oyle: for thine oliues shall fall.
Strictly literal
Olive-trees shalt thou have throughout all thy borders, but thou shalt not anoint thyself with oil; for thine olive-tree shall cast its fruit.
olives are to thee in all thy border, and oil thou dost not pour out, for thine olive doth fall off.
olives are yours in all your border, but you do not pour out oil, for your olive falls off.
Olive-trees wilt thou have throughout all thy borders; but with the oil shalt thou not anoint thyself; for thy olive shall cast the fruit.
You will have olive trees within all your territory, but you will not rub any of the oil on yourself, for your olive trees will drop their fruit.
From the Latin
Thou shalt have olive trees in all thy borders, and shalt not be anointed with the oil: for the olives shall fall off and perish.
Simplified
You will have olive trees all over the country but you won't have any olive oil to use, because the olives will drop early from the trees.
Your land will be full of olive-trees, but there will be no oil for the comfort of your body; for your olive-tree will give no fruit.
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, with 11 of 11 words matched. The Samaritan Pentateuch, however, differs in three words: it uses תסך (anoint), ישׁעל (drop off), and זיתיך (your olives), indicating slight variations in wording but similar meanings.
זֵיתִ֛ים יִהְי֥וּ לְךָ֖ בְּכָל־ גְּבוּלֶ֑ךָ וְשֶׁ֙מֶן֙ לֹ֣א תָס֔וּךְ כִּ֥י יִשַּׁ֖ל זֵיתֶֽךָ׃
11 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.
זיתים יהיו לך בכל גבולך ושׁמן לא תסך כי ישׁעל זיתיך
3 words differ from the Masoretic Text: תסך (anoint), ישׁעל (drop off), זיתיך (olive)
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 Deuteronomy 28:40
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.
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
N-mp — Noun common · masculine plural absoluteHNcmpa
Were frequently used as types of kings, or men of wealth and power, Ps 37:35 Isa 2:13 Da 4:10-26 Zec 11:1,2. The "tree of knowledge of good and evil" bore the forbidden fruit, by eating of which Adam fatally increased his knowledge—of good by its loss, of sin and woe by actual experience, Ge 2:9,17. The "tree of life" may have been both an assurance and a means of imparting life, a seal of eternal holiness and bliss, if man had not sinned. Compare Re 22:2.
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-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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).
גְּבוּל (gbuwl) refers to a border or boundary, often implying a defined territory. It can denote a physical limit, such as a coast or landmark, and can also have figurative uses, like a region of darkness. The word is derived from a root meaning 'cord' and encompasses various meanings related to boundaries and territories.
גְּבוּל 240 n.m. border, boundary, territory
border, boundary
territory (enclosed within boundary)
base
H1366 גְּבוּל border, boundary, territory
1366 gbuwl gheb-ool'
or (shortened) gbul {gheb-ool'}; from 1379; properly, a cord
(as twisted), i.e. (by implication) a boundary; by extens. the
territory inclosed:--border, bound, coast, X great, landmark,
limit, quarter, space.
see HEBREW for 01379
גְּבוּל (ge.vul) — border: boundary.
: boundary
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
Also means: ge.vul (גְּבוּל ": area" H1366H)
גְּבוּל (ge.vul) — border: area.
: area
1) border, territory
1a) border
1b) territory (enclosed within boundary)
1c) region, territory (of darkness) (fig.)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
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
סוּךְ (sukh) means to anoint or pour in anointing. It is a primitive root that conveys the action of smearing with oil, often referring to anointing oneself or another. The verb appears in various forms, including Qal and Hiphil, indicating both active and passive uses.
[סוּךְ, סִיךְ] vb. pour in anointing, anoint (NH Aram. סוּךְ anoint);—
Qal anoint, in the toilet, oft. after washing; usu.
refl. anoint oneself
act. anoint another
pass., be poured
base
H5480 [סוּךְ, סִיךְ] pour in anointing, anoint
5480 cuwk sook
a primitive root; properly, to smear over (with oil), i.e.
anoint:--anoint (self), X at all.
סוּךְ (sukh) — to anoint.
1) to anoint, pour in anointing
1a) (Qal) to anoint
1a1) to anoint oneself
1a2) to anoint (another)
1a3) to be poured
1b) (Hiphil) to anoint
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָשַׁל (nashal) is a Hebrew verb meaning to slip or drop off, with additional meanings including to draw off and clear away. It can be used in both intransitive and transitive forms, such as clearing away nations or completely clearing out a location. The entries suggest a focus on the act of removal or separation.
נָשַׁל vb. 1. intrans. slip or drop off; also trans.: 2. draw off. 3. clear away
Qal
slip or drop off
draw off sandal fr. foot
clear away nations
Pi. he cleared the Jews entirely out of Elath.
base
H5394 נָשַׁל 1. intrans. slip or drop off; also trans.: 2. draw off. 3. clear away
5394 nashal naw-shal'
a primitive root; to pluck off, i.e. divest, eject or
drop:--cast (out), drive, loose, put off (out), slip.
נָשַׁל (na.shal) — to slip.
1) to slip off, drop off, clear away, draw off
1a) (Qal)
1a1) to slip or drop off
1a2) to draw off
1a3) to clear away
1b) (Piel) to clear out completely, clear entirely
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2ms
