Isaiah 5:1 — Word Study
WLCאָשִׁ֤ירָה נָּא֙ לִֽידִידִ֔י שִׁירַ֥ת דּוֹדִ֖י לְכַרְמ֑וֹ כֶּ֛רֶם הָיָ֥ה לִֽידִידִ֖י בְּקֶ֥רֶן בֶּן־ שָֽׁמֶן׃
BSAI will singshîyr [praise, make music] for my belovedyᵉdîyd [loved one, dear friend] a songshîyr [musical expression, hymn] of [his]dôwd vineyardkerem [garden, plot of land] My belovedyᵉdîyd [cherished one, loved one] hadhâyâh■ ◂a vineyardkerem [garden for growing vines] on a very fertilebên [fruitful, productive] hillqeren [elevated land, mountain]
| Greek | English | Parsing |
|---|---|---|
| אָשִׁ֤ירָה | let me sing | Verb, Qal, infinitive construct first person common singular |
| נָּא֙ | please | Particle |
| לִֽידִידִ֔י | to beloved [one] my | Preposition, suffix |
| שִׁירַ֥ת | a song of | Noun common, feminine singular construct |
| דּוֹדִ֖י | beloved my | Noun common masculine singular construct, suffix |
| לְכַרְמ֑וֹ | of vineyard his | Preposition, noun common masculine singular construct, suffix |
| כֶּ֛רֶם | a vineyard | Noun common, masculine singular absolute |
| הָיָ֥ה | it belonged | Verb, Qal, perfect third person masculine singular |
| לִֽידִידִ֖י | to beloved [one] my | Preposition, suffix |
| בְּקֶ֥רֶן | on a horn of | Preposition, noun common feminine singular construct |
| בֶּן־ | a son of | Noun common, masculine singular construct |
| שָֽׁמֶן׃ | oil | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill. |
| KJV | Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: |
| ASV | Let me sing for my wellbeloved a song of my beloved touching his vineyard. My wellbeloved had a vineyard in a very fruitful hill: |
| YLT | Let me sing, I pray you, for my beloved, A song of my beloved as to his vineyard: My beloved hath a vineyard in a fruitful hill, |
| WEB | Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill. |
| BBE | Let me make a song about my loved one, a song of love for his vine-garden. My loved one had a vine-garden on a fertile hill: |
The translations generally agree on the core meaning and imagery of the verse.
The sentence is structured with a main clause followed by a prepositional phrase, creating a clear relationship between the act of singing and the beloved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֶּרֶם
verbשִׁיר
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 5:1
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 Song of the Vineyardgenerated
Isaiah 5:1 introduces a poetic expression of love and longing, where the speaker sings for their beloved, reflecting on a vineyard that symbolizes care and expectation. This passage sets the stage for a deeper exploration of relationships and the consequences of unfulfilled hopes, as seen in the subsequent verses where the vineyard's yield is lamented.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 31:19–22 | Now therefore, write down for yourselves this song and teach it to the Israelites; have them recite it, so that it may be a witness for Me against them. |
| 2 | Judges 5:1–31 | On that day Deborah and Barak son of Abinoam sang this song: |
| 3 | Psalm 45:1 | My heart is stirred by a noble theme as I recite my verses to the king; my tongue is the pen of a skillful writer. |
| 4 | Psalm 101:1 | I will sing of Your loving devotion and justice; to You, O LORD, I will sing praises. |
| 5 | Song of Solomon 2:16 |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — אָשִׁ֤ירָה, 'a.Shi.rahgenerated
The verb שִׁיר (shiyr) means 'to sing' and is derived from a primitive root. It encompasses various forms of singing, including songs of praise and musical expressions, as seen in contexts like Exodus 15, where the Israelites sang after their deliverance. Here, the speaker's desire to sing for their beloved indicates a personal and emotional connection, emphasizing the act of singing as a form of devotion.
The infinitive construct form indicates intention or purpose, suggesting that the act of singing is not just a casual expression but a heartfelt offering to the beloved. The use of the particle נָא (na') adds a layer of politeness, enhancing the plea to engage in this act of singing.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'I will sing for my beloved a song of his vineyard.' The translations generally agree on the core meaning, emphasizing the act of singing and the beloved's vineyard.
Sentence Structuregenerated
The main verb of the verse is אָשִׁ֤ירָה, I will sing, which governs the entire sentence. The structure includes a prepositional phrase indicating the recipient of the song, followed by a noun phrase describing the song itself, and concludes with a clause that introduces the vineyard. This arrangement highlights the significance of the beloved and the vineyard within the poetic expression.
The use of prepositional phrases and noun phrases creates a layered meaning, where the song serves as a bridge between the speaker and the beloved, while the vineyard symbolizes the relationship's depth and expectations.
Septuagint Backgroundgenerated
The Septuagint translates אָשִׁ֤ירָה as ἄισω (aisō), meaning 'I will sing.' This choice reflects a direct connection to the act of singing, maintaining the original intent of the Hebrew.
The term ἀγαπητοῦ (agapētou) is used in place of the Hebrew דּוֹדִ֖י (dodiy), emphasizing the beloved's cherished status in a way that resonates with the Greek audience.
In plain words — the whole versegenerated
Isaiah 5:1 expresses a heartfelt desire to sing a song for the beloved, reflecting on a vineyard that symbolizes care and expectations. The speaker's longing is evident, highlighting the connection between love and nature.
Frequently Asked Questionsgenerated
The vineyard symbolizes care, expectations, and the relationship between the speaker and their beloved, representing both beauty and the potential for disappointment.
Singing is a form of expression that conveys deep emotions and affection, making it a powerful way to connect with the beloved.
The particle נָא (na') adds a layer of politeness, suggesting that the speaker is making a heartfelt request to engage in the act of singing.
The subsequent verses address the care taken in cultivating the vineyard and the disappointment in its yield, contrasting the initial beauty of the song with the reality of unfulfilled expectations.
Reflection Questionsgenerated
- What are some ways I can express my love and appreciation for those dear to me?
- How does nature reflect the relationships in my life, similar to the vineyard in this verse?
- In what ways can I cultivate my relationships to ensure they flourish, like a well-tended vineyard?
- How can I use music or art to express my feelings towards loved ones?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss themes of love and cultivation, using it to illustrate deeper theological points about relationships and God's care.
And in Isaiah it says, “I will sing to my beloved a song of my beloved touching my vineyard. My beloved has a vineyard.” Who is the “Beloved” other than the only-begotten Son?Early Church Fathers on Isaiah 5 →
Let the vine give thanks to our Lord, the true vineyard.Early Church Fathers on Isaiah 5 →
[God] calls us to produce much fruit so that we will not be cast into the fire because we do not. He constantly compares human souls with vines.Early Church Fathers on Isaiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow will I sing to my well beloved,.... These are the words of the Prophet Isaiah, being about to represent the state and condition of the people of Israel by way of parable, which he calls a song,
Read John Gill on Isaiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: IISA. 5:1-30. A new prophecy, entire in itself.
Read Robert Jamieson on Isaiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleISAIAH CHAPTER 5 Israel God’ s vineyard; his mercies, and their unfruitfulness; should be laid waste, . Judgments upon covetousness, ; upon drunkards, and the lascivious, ,12. The great misery of the Jews, . Judgments on impiety, scoffers at God’ s threatenings, those who corrupt the notions of good and ill, strong drinkers, and unjust judges, . God’ s anger and the Chaldeans’ army against them, . Now will I sing; I will record it, to be a witness for God, and against you, as Moses did his song, 32:1. To my Well-beloved; to the Lord of the vineyard, as appears by the last clause of the verse; to God or Christ, whom I love and serve, and for whose glory, eclipsed by you, I am greatly…
Read Matthew Poole on Isaiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:1 Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:Ver. 1. Now will I sing.] Now, or, Now I pray, as stirring up his hearers to attention; for here beginneth his third sermon. He had endeavoured, but with little good effect, to convince them of their detestable unthankfulness, apostasy, and other enormities, in prose. Now he resolves to try another course, and to be unto them as a poet rather than a prophet, if haply they might be taken by the sweetness of his verse, and loveliness of his voice. “ Metra parant animos, comprendunt plurima paucis: Aures delectant, pristina commemorant. ” True it is…
Read John Trapp on Isaiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersV. (1) Now will I sing to my wellbeloved.—Literally, Now let me sing. The chapter bears every mark of being a distinct composition, perhaps the most elaborately finished in the whole of Isaiah. The parable with which it opens has for us the interest of having obviously supplied a starting-point for a later prophet (Jeremiah 2:21), and for our Lord’s teaching in the like parable of Mat 21:33-41. Here, however, there is the distinctive touch of the irony of the opening verse. The prophet presents himself, as it were, in the character of a minstrel, ready to sing to his hearers one of the love-songs in which their culture delighted (Amos 6:5.) In its language and rhythm it reminds us of the…
Read Charles John Ellicott on Isaiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER V This chapter begins with representing, in a beautiful parable, the tender care of God for his people, and their unworthy returns for his goodness, 1-7. The parable or allegory is then dropped; and the prophet, in plain terms, reproves and threatens them for their wickedness; particularly for their covetousness, 8-10; intemperance, 11; and inattention to the warnings of Providence, 12. Then follows an enumeration of judgments as the necessary consequence. Captivity and famine appear with all their horrors, 13. Hades, or the grave, like a ravenous monster, opens wide its jaws, and swallows down its myriads, 14. Distress lays hold on all ranks, 15; and God is glorified in the…
Read AdamClarke on Isaiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges1–7. The Parable of the Vineyard and its ApplicationOne of the finest exhibitions of rhetorical skill and power which the book contains. The prophet appears in the guise of a minstrel before an assemblage of his countrymen, and proceeds to recite the unfortunate experience of a “friend” of his with his vineyard. The simple story, told in light popular verse, disarms the suspicions of the crowd, and the singer, having secured their sympathy, demands a verdict on the course which a man might be expected to pursue with so refractory a vineyard as this (Isaiah 5:3). The answer was so obvious that the people, like our Lord’s hearers on a similar occasion (Matthew 21:41), had practically assented…
Read Cambridge on Isaiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleNow will I sing - This is an indication that what follows is poetic, or is adapted to be sung or chanted. To my well-beloved - The word used here - ידיד yedı̂yd - is a term of endearment.
Read Albert Barnes on Isaiah 5 →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
I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill.
Let me sing for my well beloved a song of my beloved about his vineyard. My beloved had a vineyard on a very fruitful hill.
I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill.
I will sing to my love – a song to my lover about his vineyard. My love had a vineyard on a fertile hill.
Tyndale line
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:
Let me sing for my wellbeloved a song of my beloved touching his vineyard. My wellbeloved had a vineyard in a very fruitful hill:
Let me sing for my wellbeloved a song of my beloved touching his vineyard. My wellbeloved had a vineyard in a very fruitful hill:
Now will I sing to my well-beloved a song of my beloved concerning his vineyard. My well-beloved hath a vineyard in a very fruitful hill:
Now will I sing to my beloued a song of my beloued to his vineyarde, My beloued had a vineyarde in a very fruitefull hill,
Strictly literal
I will sing to my well-beloved a song of my beloved touching his vineyard: My well-beloved had a vineyard upon a fruitful hill.
Let me sing, I pray you, for my beloved, A song of my beloved as to his vineyard: My beloved hath a vineyard in a fruitful hill,
Now let me sing for my Beloved, || A song of my Beloved as to His vineyard: My beloved has a vineyard in a fruitful hill,
I will sing now for my beloved, the song of my dear one touching his vineyard. A vineyard had my beloved on a rich hill-top;
Let me sing for my well beloved, a song of my beloved about his vineyard. My well beloved had a vineyard on a very fertile hill.
From the Latin
I will sing to my beloved the canticle of my cousin concerning his vineyard. My beloved had a vineyard on a hill in a fruitful place.
Simplified
Let me sing a song for my love, about his vineyard. My love owned a vineyard on a productive hill.
Let me make a song about my loved one, a song of love for his vine-garden. My loved one had a vine-garden on a fertile hill:
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 (MT) of Isaiah 5:1 reads, "אָשִׁ֤ירָה נָּא֙ לִֽידִידִ֔י שִׁירַ֥ת דּוֹדִ֖י לְכַרְמ֑וֹ כֶּ֛רֶם הָיָ֥ה לִֽידִידִ֖י בְּקֶ֥רֶן בֶּן־ שָֽׁמֶן׃" The Dead Sea Scrolls (1Qisaa) largely agree with the MT, with a similar wording, but the full verse is not preserved. The 4Q55 fragment also contains a portion of the verse, but it has been edited to supply missing words. The Septuagint does not provide a complete translation that matches the MT directly, but 9 of the 12 words correspond in some form, indicating partial agreement. Overall, the MT is well-supported by the Dead Sea Scrolls, while the Septuagint shows some divergence in structure and word order.
אָשִׁ֤ירָה נָּא֙ לִֽידִידִ֔י שִׁירַ֥ת דּוֹדִ֖י לְכַרְמ֑וֹ כֶּ֛רֶם הָיָ֥ה לִֽידִידִ֖י בְּקֶ֥רֶן בֶּן־ שָֽׁמֶן׃
9 of the 12 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.
אשירה לידיד׳י שירת דוד׳י לכרמ׳ו כרמ היהא לידיד׳י בקרן בן שמן
11 words of the verse are on this fragment. The rest of the verse is not on it.
[אשירה] [נא] [לידיד׳י] [שירת] [דוד׳י] [לכרמ׳ו] [כרם] [היה] [לידיד׳י]
9 words of the verse are on this fragment — 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 5:1
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.
שִׁיר (shiyr) means 'to sing' and is a denominative verb derived from a primitive root. It covers various forms of singing, including participles for singers and songstresses. The entries indicate its use in different verbal stems, such as Qal and Polel, and note its appearance in contexts like 1 Samuel 18:6.
[שִׁיר] 86 vb. sing (denom.)
Qal 49 sing
Pō‛l. 36 sing
Hoph. be sung
base
H7891 שִׁיר sing (denom.)
7891 shiyr sheer
or (the original form) shuwr (1 Sam. 18:6) {shoor}; a
primitive root (identical with 7788 through the idea of
strolling minstrelsy); to sing:--behold (by mistake for
7789), sing(-er, -ing man, - ing woman).
see HEBREW for 07788
see HEBREW for 07789
שִׁיר (shir) — to sing.
1) to sing
1a) (Qal)
1a1) to sing
1a2) singer, songstresses (participle)
1b) (Polel)
1b1) to sing
1b2) singer, songstress (participle)
1c) (Hophal) to be sung
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
יָדִיד (yadid) means 'beloved' or 'lovely' and is used poetically in the Old Testament. It is derived from a root meaning 'to love.' The entries indicate that it can refer to something or someone that is amiable or well-loved, with no significant disagreements among the lexicons.
[יָדִיד] adj. (poet.) beloved
my beloved
lovely
a song of love
base
H3039a יָדִיד beloved H3039b יָדִיד beloved
3039 ydiyd yed-eed'
from the same as 1730; loved:--amiable, (well-)beloved,
loves.
see HEBREW for 01730
יָדִיד (ye.did) — beloved.
1) beloved
2) lovely
יָדִידָה (ye.di.dah) — love.
love
Prep | Adj | Suff — Preposition · suffixHR/Aamsc/Sp1bs
שִׁיר (shir) and שִׁירָה (shiyrah) both mean 'song' in Hebrew, covering various types of songs, including lyrical and religious ones. The entries indicate that shir is a masculine noun while shiyrah is feminine. The word is linked to the act of singing and is associated with Levitical choirs.
שִׁיר 77 n.m. song
base
שִׁירָה n.f. song
base
H7892a שִׁיר song H7892b שִׁירָה song
7892 shiyr sheer
or feminine shiyrah {shee-raw'}; from 7891; a song;
abstractly, singing:--musical(-ick), X sing(-er, -ing), song.
see HEBREW for 07891
שִׁיר (shir) — song.
1) song
1a) lyric song
1b) religious song
1c) song of Levitical choirs
Also means: shi.rah (שִׁירָה "song" H7892B)
שִׁירָה (shi.rah) — song.
1) song
1a) song, ode
N-cs — Noun common · feminine singular constructHNcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דּוֹד (dod) means 'beloved' and can refer to love in a general sense, as well as specifically to an uncle. It is derived from a root meaning 'to boil,' figuratively relating to love. The entries consistently emphasize its meanings related to affection and familial ties.
דּוֹד n.m. beloved, love (pl.), uncle
base
H1730 דּוֹד beloved, love (pl.), uncle
1730 dowd dode
or (shortened) dod {dode}; from an unused root meaning
properly, to boil, i.e. (figuratively) to love; by
implication, a love- token, lover, friend; specifically an
uncle:--(well-)beloved, father's brother, love, uncle.
דּוֹד (dod) — beloved.
: beloved
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: love.
: love
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: male relative.
: male_relative
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
כֶּרֶם (kerem) means 'vineyard' and is derived from an unused root of uncertain meaning. It covers the concept of a garden or vineyard, including terms like 'vines' and 'vintage.' The word appears in contexts related to agriculture, specifically in the Old Testament.
כֶּרֶם 92 n.m. (f.) vineyard
base
H3754 כֶּרֶם vineyard
3754 kerem keh'-rem
from an unused root of uncertain meaning; a garden or
vineyard:--vines, (increase of the) vineyard(-s), vintage. See
also 1021.
see HEBREW for 01021
כֶּרֶם (ke.rem) — vineyard.
vineyard
N-cs — Noun common · masculine singular absoluteHNcmsa
vin'-yard.
See VINE.
See VINE.
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-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
יָדִיד (yadid) means 'beloved' or 'lovely' and is used poetically in the Old Testament. It is derived from a root meaning 'to love.' The entries indicate that it can refer to something or someone that is amiable or well-loved, with no significant disagreements among the lexicons.
[יָדִיד] adj. (poet.) beloved
my beloved
lovely
a song of love
base
H3039a יָדִיד beloved H3039b יָדִיד beloved
3039 ydiyd yed-eed'
from the same as 1730; loved:--amiable, (well-)beloved,
loves.
see HEBREW for 01730
יָדִיד (ye.did) — beloved.
1) beloved
2) lovely
יָדִידָה (ye.di.dah) — love.
love
Prep | Adj | Suff — Preposition · suffixHR/Aamsc/Sp1bs
The Hebrew word קֶ֫רֶן (*qeren*) primarily means 'horn,' which can refer to a ram's horn, a musical instrument, or horn-like projections on an altar. It also has figurative meanings related to strength and can denote a flask or rays of light. The term קַרְנַ֫יִם (*qarnaim*) refers to a location conquered by Israel, likely in Bashan.
קֶ֫רֶן 75 n.f. horn
of ram
used as oil-flask
as wind instr.
(from curved shape of tusks)
fig. of pers., symbol of strength
of altar, horn-like projections at corners
hill (so in Ar., peak, isolated hill)
rays at his side(s) he had (of lightning-flashes in theoph.)
base
קַרְנַ֫יִם n.pr.loc. conquered by Isr.; prob. in Bashan
base
H7161a קֶ֫רֶן horn . . of ram
. used as oil-flask
. as wind instr.
. (from curved shape of tusks)
. fig. of pers., symbol of strength
. of altar, horn-like projections at corners
. hill (so in Ar., peak, isolated hill)
. rays at his side(s) he had (of lightning-flashes in theoph.)
H7161b קַרְנַ֫יִם conquered by Isr.; prob. in Bashan
7161 qeren keh'-ren
from 7160; a horn (as projecting); by implication, a flask,
cornet; by resembl. an elephant's tooth (i.e. ivory), a corner
(of the altar), a peak (of a mountain), a ray (of light);
figuratively, power:--X hill, horn.
see HEBREW for 07160
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) horn
1b) of strength (fig)
1c) flask (container for oil)
1d) horn (as musical instrument)
1e) horn (of horn-like projections on the altar)
1f) of rays of light
1g) hill
Aramaic equivalent: qe.ren (קֶ֫רֶן "horn" H7162)
קַרְנַ֫יִם (qar.na.im) — Karnaim.
(BDB) Karnaim, a place conquered by Israel probably in Bashan
Another name of ash.te.rot qar.na.yim (עַשְׁתְּרֹת קַרְנַיִם "Ashteroth-karnaim" H6255)
Prep | N-cs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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,