Isaiah 29:9 — Word Study
WLCהִתְמַהְמְה֣וּ וּתְמָ֔הוּ הִשְׁתַּֽעַשְׁע֖וּ וָשֹׁ֑עוּ שָֽׁכְר֣וּ וְלֹא־ יַ֔יִן נָע֖וּ וְלֹ֥א שֵׁכָֽר׃
BSAStopmâhahh [tarry, pause] and be astonishedtâmahh [amazed, stunned] blind yourselvesshâʻaʻ [smear, cover] and be sightlessshâʻaʻ [without spiritual insight] be drunkshâkar■ [intoxicated, in a stupor] but notlôʼ with wineyayin staggernûwaʻ■ [shake, tremble] but notlôʼ from strong drinkshêkâr
| Greek | English | Parsing |
|---|---|---|
| הִתְמַהְמְה֣וּ | delay | Verb, Hithpael, imperative second person masculine plural |
| וּתְמָ֔הוּ | and be astounded | Conjunction, verb qal imperative second person masculine plural |
| הִשְׁתַּֽעַשְׁע֖וּ | blind yourselves | Verb, Hithpael, imperative second person masculine plural |
| וָשֹׁ֑עוּ | and be blind | Conjunction, verb qal imperative second person masculine plural |
| שָֽׁכְר֣וּ | people have become drunk | Verb, Qal, perfect third person common plural |
| וְלֹא־ | and not | Conjunction, particle |
| יַ֔יִן | wine | Noun common, masculine singular absolute |
| נָע֖וּ | people have staggered | Verb, Qal, perfect third person common plural |
| וְלֹ֥א | and not | Conjunction, particle |
| שֵׁכָֽר׃ | strong drink | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Stop and be astonished; blind yourselves and be sightless; be drunk, but not with wine; stagger, but not from strong drink. |
| KJV | ¶ Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. |
| ASV | Tarry ye and wonder; take your pleasure and be blind: they are drunken, but not with wine; they stagger, but not with strong drink. |
| YLT | Tarry and wonder, look ye, yea, look, Be drunk, and not with wine, Stagger, and not with strong drink. |
| WEB | Pause and wonder! Blind yourselves and be blind! They are drunken, but not with wine; they stagger, but not with strong drink. |
| BBE | Be surprised and full of wonder; let your eyes be covered and be blind: be overcome, but not with wine; go with uncertain steps, but not because of strong drink. |
The translations maintain a consistent approach to the verse's meaning and urgency.
The verse consists of a main clause followed by several imperative phrases, creating a rhythmic call to action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמָהַהּ
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 — Isaiah 29:9
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 — A Warning of Spiritual Blindnessgenerated
Isaiah 29:9 presents a vivid call to the people to stop and reflect on their condition. The prophet Isaiah highlights the irony of their spiritual blindness and drunkenness, urging them to recognize the futility of their state. This warning is part of a larger discourse about the consequences of turning away from God and the resulting lack of insight and understanding, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 1:2 | Listen, O heavens, and give ear, O earth, for the LORD has spoken: “I have raised children and brought them up, but they have rebelled against Me. |
| 2 | Isaiah 33:13–14 | You who are far off, hear what I have done; you who are near, acknowledge My might.” |
| 3 | Jeremiah 2:12 | Be stunned by this, O heavens; be shocked and utterly appalled,” declares the LORD. |
| 4 | Habakkuk 1:5 | “Look at the nations and observe— be utterly astounded! For I am doing a work in your days that you would never believe even if someone told you. |
| 5 | Acts 13:40–41 | Watch out, then, that what was spoken by the prophets does not happen to you: |
The Treasury of Scripture Knowledge — 18 references, hung on the phrase they belong to
The Key Word — הִתְמַהְמְה֣וּ, hit.mah.me.Hugenerated
The verb מָהַהּ (mahahh) means to delay or linger, often implying reluctance. The Hithpael form emphasizes the action of waiting, suggesting a deeper hesitation in the people's response to God's call.
In this context, הִתְמַהְמְה֣וּ conveys a sense of pause, urging the people to stop and consider their spiritual state rather than continuing in their blindness and intoxication.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree in rendering the verse with a strong emphasis on the call to pause and reflect.
Sentence Structuregenerated
The verse consists of a series of imperatives, each urging the people to take specific actions: to stop, to be astonished, to blind themselves, to be drunk, and to stagger. This structure creates a rhythm that emphasizes the contrast between physical actions and their spiritual implications.
The main verb הִתְמַהְמְה֣וּ governs the actions that follow, creating a sense of urgency and highlighting the consequences of ignoring the call to awareness.
Septuagint Backgroundgenerated
The Septuagint translates הִתְמַהְמְה֣וּ as ἐκλύθητε, which means 'be loosened' or 'be released.' This choice suggests a different interpretation, focusing on the need to break free from spiritual blindness rather than simply pausing.
This shift in translation highlights the varying nuances in understanding the urgency of the prophet's message.
In plain words — the whole versegenerated
Isaiah 29:9 calls the people to stop and reflect on their spiritual blindness and drunkenness. They are urged to recognize their condition and the futility of their actions. This warning emphasizes the need for awareness and understanding of their relationship with God.
Frequently Asked Questionsgenerated
Spiritual blindness refers to a lack of insight or understanding regarding God's truth and one's own condition, as highlighted in this verse.
This contrast emphasizes that the intoxication being referred to is not physical but rather a spiritual state of confusion and lack of clarity.
Recognizing spiritual blindness involves self-reflection and an honest assessment of one's understanding of God and His ways.
Pausing to reflect allows individuals to gain insight into their spiritual condition and encourages a deeper understanding of their relationship with God.
Reflection Questionsgenerated
- In what areas of my life might I be spiritually blind, and how can I seek clarity?
- How can I apply the call to pause and reflect in my daily routine?
- What steps can I take to ensure I am not intoxicated by distractions in my life?
- How does this verse challenge my understanding of spiritual awareness?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, using it to discuss spiritual awareness and the consequences of neglecting God's call.
What are we to do now, my brothers, when crushed, cast down and drunk but not with strong drink or with wine, which excites and obfuscates but for a while, but with the blow which the Lord has inflicted upon us? He says, “And you, O heart,Early Church Fathers on Isaiah 29 →
Be astonished and amazed: fluctuate and waver, become drunk, not with wine, be moved, not with intoxication. For the Lord has mixed into you the spirit of deep sleep: he will close your eyes,Early Church Fathers on Isaiah 29 →
Since you are reasonable, I know that after my exhortation you will not permit yourselves to go beyond the bounds of what you need.Early Church Fathers on Isaiah 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 29:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleStay yourselves, and wonder,.... Stop a while, pause a little, consider within yourselves the case and circumstances of these people, and wonder at their stupidity.
Read John Gill on Isaiah 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryStay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.
Read Robert Jamieson on Isaiah 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStay yourselves, and wonder; pause upon it, and you will see cause to wonder at the stupidity of this people, of which he is now about to speak. He directeth his speech, either to the religious part of the people, or to those particular persons who heard him when he delivered this prophecy. Cry ye out, and cry; cry out again and again, either in way of supplication for them; or rather through astonishment and horror. Or, they take pleasure or sport themselves, (as this word most commonly signifies,) and riot; in the midst of all these threatenings and dangers, they are secure, and give up themselves to sensuality; which is matter of just wonder. They are drunken, but not with wine; but…
Read Matthew Poole on Isaiah 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 29:9 Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.Ver. 9. Stay yourselves, and wonder.] Sistite gradum, stand still, and stand amazed at this people’ s stupendous stupidity and desperate security. Piscator rendereth the text thus: Cunctantur, itaque admiramini; deliciantur, itaque vociferamini. They delay (to return), therefore wonder ye at it; they sport at it, but cry ye out, as lamenting their folly. Some translate the words thus: Obstupefacite vos ipsi, et sitis stupidi, et excaecate vos ipsi et sitis caeci, stupify yourselves and be stupid; blind yourselves and be blind; do so, I say, for you will…
Read John Trapp on Isaiah 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Stay yourselves . . .—Better, Astonish yourselves. We can perhaps best understand the words by picturing to ourselves the prophet as preaching or reciting the previous prediction to his disciples and to the people. They are staggered, startled, incredulous, and he bursts into words of vehement reproof. The form of the verb implies that their astonished unbelief was self-caused. The change from the second person to the third implies that the prophet paused for a moment in his address to describe their state as an observer. Outwardly, they were as men too drunk to understand, but their drunkenness was not that of the “wine” or the “strong drink” of the fermented palm-juice, in which, as…
Read Charles John Ellicott on Isaiah 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Stay yourselves, and wonder] התמהמהו hithmahmehu, go on what-what-whatting, in a state of mental indetermination, till the overflowing scourge take you away. See Clarke on Psalms 119:60. They are drunken, but not with wine] See Clarke on Isaiah 51:21.
Read AdamClarke on Isaiah 29 →CambridgeThe Cambridge Bible for Schools and Collegesch. Isaiah 29:1-14. The announcement of Jehovah’s wonderful purpose regarding Jerusalem, and its reception on the part of the peopleUnder the second “Woe” (Isaiah 29:1) are grouped two oracles, which may have been originally independent; or they may be intimately connected, the second describing the effect of the first on the minds of Isaiah’s hearers. i. Isaiah 29:1-8. The impending humiliation and deliverance of Jerusalem. Jerusalem, apostrophised by the mystic name of “Ariel,” is at present gay and careless and secure, the festal calendar follows its accustomed course, and this state of things may endure for a short time longer (1). But already in vision the prophet sees her beset by…
Read Cambridge on Isaiah 29 →Albert Barnes1798–1870Barnes' Notes on the BibleStay yourselves - Thus far the prophet had given a description of the siege of Jerusalem by Sennacherib, and of his sudden overthrow.
Read Albert Barnes on Isaiah 29 →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
Stop and be astonished; blind yourselves and be sightless; be drunk, but not with wine; stagger, but not from strong drink.
Pause and wonder! Blind yourselves and be blind! They are drunken, but not with wine; they stagger, but not with strong drink.
Stop and be astonished; blind yourselves and be sightless; be drunk, but not with wine; stagger, but not from strong drink.
You will be shocked and amazed! You are totally blind! They are drunk, but not because of wine; they stagger, but not because of beer.
Tyndale line
¶ Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.
Tarry ye and wonder; take your pleasure and be blind: they are drunken, but not with wine; they stagger, but not with strong drink.
Tarry ye and wonder, take your pleasure and be blind: they are drunken, but not with wine; they stagger, but not with strong drink.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.
Stay your selues, and wonder: they are blinde, and make you blinde: they are drunken but not with wine: they stagger, but not by strong drinke.
Strictly literal
Be astounded and astonished, blind yourselves and be blind! They are drunken, but not with wine; they stagger, but not with strong drink.
Tarry and wonder, look ye, yea, look, Be drunk, and not with wine, Stagger, and not with strong drink.
Linger and wonder, look, indeed, look, || Be drunk, and not with wine, || Stagger, and not with strong drink.
Stay but still and wonder; turn your eyes away, and be blinded; they are drunken, but not with wine; they stagger, but not with strong drink.
Astonish yourselves and be astonished; blind yourselves and be blind! Be drunk, but not with wine; stagger, but not with beer.
From the Latin
Be astonished, and wander, waver, and stagger: be drunk, and not with wine: stagger, and not with drunkenness.
Simplified
Be shocked and amazed! Make yourselves blind so you can't see! Get drunk, but not from wine! Stagger around, but not from beer!
Be surprised and full of wonder; let your eyes be covered and be blind: be overcome, but not with wine; go with uncertain steps, but not because of strong drink.
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 Dead Sea Scrolls largely agree on the wording of this verse, with the Septuagint providing a different translation that reflects a unique interpretation. The scrolls contain most of the verse, though some words are restored by editors.
הִתְמַהְמְה֣וּ וּתְמָ֔הוּ הִשְׁתַּֽעַשְׁע֖וּ וָשֹׁ֑עוּ שָֽׁכְר֣וּ וְלֹא־ יַ֔יִן נָע֖וּ וְלֹ֥א שֵׁכָֽר׃
5 of the 10 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.
התמהמהו ותמהו התשתעשעו ושועו שכרו׳ן ולוא מיין נעוו לולשכר
9 words of the verse are on this fragment. The rest of the verse is not on it.
[התמהמהו] [ותמהו] [השתעשעו] [ושעו] שכרו [ולא] [יין] [נעו] [ולא] [שכר]
nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.
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 Isaiah 29:9
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.
מָהַהּ (mahahh) primarily means to linger or tarry. It is derived from a root meaning to question or hesitate, implying a sense of reluctance or delay. The verb appears in the Hithpalpel form, which emphasizes the action of waiting or staying.
[מָהַהּ] vb. only Hithpalp. linger, tarry
base
H4102 [מָהַהּ] linger, tarry
4102 mahahh maw-hah'
apparently a denominative from 4100; properly, to question or
hesitate, i.e. (by implication) to be reluctant:--delay,
linger, stay selves, tarry.
see HEBREW for 04100
מָהַהּ (ma.hah) — to delay.
(Hithpalpel) to linger, tarry, wait, delay
V-f-Impv-2mp — Verb · Hithpael · imperative second person masculine pluralHVtv2mp
de-la': The noun "delay" (Ac 25:17, "I made no delay"; the King James Version "without any delay") means "procrastination." The verb "to delay" (Ex 22:29; 'achar) involves the idea "to stop for a time," the people being admonished not to discontinue a custom. The Pil. perfect of bush (Ex 32:1), "Moses delayed to come," expresses not only the fact that he tarried, but also the disappointment on the part of the people, being under the impression that he possibly was put to shame and had failed in his mission, which also better explains the consequent action of the people. "To delay" (chronizo) is used transitively in Mt 24:48 (the Revised Version (British and American) "My…
תָּמַהּ (tamah) is a Hebrew verb meaning to be astounded or dumbfounded. It has a primitive root form and encompasses the idea of being amazed or astonished, with a specific usage in the Hithpael form indicating mutual astonishment. The entries consistently highlight its emotional impact, emphasizing a sense of wonder or consternation.
[תָּמַהּ] vb. be astounded, dumbfounded
Qal be astounded
Hithp. + Qal lit. astonish yourselves, be astounded
base
H8539 [תָּמַהּ] be astounded, dumbfounded
8539 tamahh taw-mah'
a primitive root; to be in consternation:--be amazed, be
astonished, marvel(-lously), wonder.
תָּמַהּ (ta.mah) — to astounded.
1) to be astounded, be stunned, be amazed, be dumbfounded
1a) (Qal) to be astounded
1b)(Hithpael) to astonish yourself, be astounded, be astonished at one another
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
שָׁעַע (sha`a`) has meanings related to both being smeared or blinded and taking delight or sport. It can describe the act of smearing eyes shut or delighting oneself in various activities. The entries indicate a range of uses, from physical actions to emotional states, but do not present any significant disagreement among the lexicons.
[שָׁעַע] vb. be smeared over, blinded
Qal Hithpalp. blind yourselves and be blind!
Hiph. and its eyes besmear!
base
[שָׁעַע] vb. Pilp., etc., sport, take delight in, delight
Pilp. the suckling shall sport on the cobra’s hole
Palp. upon the knees shall ye be fondled.
Hithpalp. in thy statutes will I delight myself
base
H8173a שָׁעַע be smeared over, blinded H8173b שָׁעַע sport, take delight in, delight
8173 sha`a` shaw-ah'
a primitive root; (in a good acceptation) to look upon (with
complacency), i.e. fondle, please or amuse (self); (in a bad
one) to look about (in dismay), i.e. stare:--cry (out) (by
confusion with 7768), dandle, delight (self), play, shut.
see HEBREW for 07768
שָׁעַע (sha.a) — to smear.
1) to be smeared over, be blinded
1a) (Qal)
1a1) to be smeared over, be blinded
1a2) to smear eyes shut
1b) (Hiphil) to besmear (of eyes), smear over eyes
1c) (Hithpalpel) to blind oneself, be blinded
שָׁעַע (sha.a) — to delight.
1) to sport, take delight in
1a) (Pilpel) to sport, delight in, take delight in, delight oneself
1b) (Palpal) to be fondled
1c) (Hithpalpel) to delight oneself
V-f-Impv-2mp — Verb · Hithpael · imperative second person masculine pluralHVtv2mp
שָׁעַע (sha`a`) has meanings related to both being smeared or blinded and taking delight or sport. It can describe the act of smearing eyes shut or delighting oneself in various activities. The entries indicate a range of uses, from physical actions to emotional states, but do not present any significant disagreement among the lexicons.
[שָׁעַע] vb. be smeared over, blinded
Qal Hithpalp. blind yourselves and be blind!
Hiph. and its eyes besmear!
base
[שָׁעַע] vb. Pilp., etc., sport, take delight in, delight
Pilp. the suckling shall sport on the cobra’s hole
Palp. upon the knees shall ye be fondled.
Hithpalp. in thy statutes will I delight myself
base
H8173a שָׁעַע be smeared over, blinded H8173b שָׁעַע sport, take delight in, delight
8173 sha`a` shaw-ah'
a primitive root; (in a good acceptation) to look upon (with
complacency), i.e. fondle, please or amuse (self); (in a bad
one) to look about (in dismay), i.e. stare:--cry (out) (by
confusion with 7768), dandle, delight (self), play, shut.
see HEBREW for 07768
שָׁעַע (sha.a) — to smear.
1) to be smeared over, be blinded
1a) (Qal)
1a1) to be smeared over, be blinded
1a2) to smear eyes shut
1b) (Hiphil) to besmear (of eyes), smear over eyes
1c) (Hithpalpel) to blind oneself, be blinded
שָׁעַע (sha.a) — to delight.
1) to sport, take delight in
1a) (Pilpel) to sport, delight in, take delight in, delight oneself
1b) (Palpal) to be fondled
1c) (Hithpalpel) to delight oneself
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
Blind
Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings…
שָׁכַר (shakar) is a Hebrew verb meaning to be or become drunk. It covers various forms, including making oneself or others drunk, and can also imply causing someone to be helpless. The entries indicate its use in different grammatical forms, such as Qal, Piel, Hiphil, and Hithpael, but do not provide specific verse references.
[שָׁכַר] vb. be, or become, drunk, drunken
Qal become drunken
Pi. make drunken
Hiph. id.: i.e. make princes helpless
Hithp. how long wilt thou make thyself drunken [a drunken spectacle]?
base
H7937 שָׁכַר be, or become, drunk, drunken .become drunken
. make drunken
. id.: i.e. make princes helpless
. how long wilt thou make thyself drunken [a drunken spectacle]?
7937 shakar shaw-kar'
a primitive root; to become tipsy; in a qualified sense, to
satiate with a stimulating drink or (figuratively)
influence:--(be filled with) drink (abundantly), (be, make)
drunk(-en), be merry. (Superlative of 8248.)
see HEBREW for 08248
שָׁכַר (sha.khar) — be drunk.
1) to be or become drunk or drunken, be intoxicated
1a) (Qal) to become drunken
1b)(Piel) to make drunken, cause to be drunk
1c) (Hiphil) to cause to be drunk
1d) (Hithpael) to make oneself drunk
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.
יַ֫יִן 141 n.m. wine
base
H3196 יַ֫יִן wine
3196 yayin yah'-yin
from an unused root meaning to effervesce; wine (as
fermented); by implication, intoxication:--banqueting, wine,
wine(-bibber).
יַ֫יִן (ya.yin) — wine.
wine
N-ms — Noun common · masculine singular absoluteHNcmsa
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
נוּעַ (nuwa`) is a primitive root meaning to shake or waver, encompassing a wide range of actions such as quivering, trembling, and moving. It can describe both literal and figurative movements, including being tossed about or causing someone to wander. The entries highlight its various applications, but do not present significant disagreement among lexicons.
נוּעַ vb. quiver, wave, waver, tremble, totter
Qal
wave
totter, go tottering
Niph. be tossed about
Hiph.
toss about
shake, cause to totter
(shake), disturb
cause to wander
base
H5128 נוּעַ quiver, wave, waver, tremble, totter
5128 nuwa` noo'-ah
a primitive root; to waver, in a great variety of
applications, literally and figuratively (as
subjoined):--continually, fugitive, X make, to (go) up and
down, be gone away, (be) move(-able, -d), be promoted, reel,
remove, scatter, set, shake, sift, stagger, to and fro, be
vagabond, wag, (make) wander (up and down).
נוּעַ (nu.a) — to shake.
1) to quiver, totter, shake, reel, stagger, wander, move, sift, make move, wave, waver, tremble
1a) (Qal)
1a1) to wave, quiver, vibrate, swing, stagger, tremble, be unstable
1a2) to totter, go tottering
1a2a) vagabond (participle)
1b) (Niphal) to be tossed about or around
1c) (Hiphil)
1c1) to toss about
1c2) to shake, cause to totter
1c3) to shake, disturb
1c4) to cause to wander
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
N-ms — Noun common · masculine singular absoluteHNcmsa
See WINE.