Joel 1:10 — Word Study
WLCשֻׁדַּ֣ד שָׂדֶ֔ה אָבְלָ֖ה אֲדָמָ֑ה כִּ֚י שֻׁדַּ֣ד דָּגָ֔ן הוֹבִ֥ישׁ תִּיר֖וֹשׁ אֻמְלַ֥ל יִצְהָֽר׃
BSAThe fieldsâdeh [land, earth, or ground] is ruinedshâdad■ [devastated, laid waste] the landʼădâmâh [earth, ground] mournsʼâbal■ [laments, is sorrowful] Forkîy the graindâgân [wheat, corn] is destroyedshâdad■ [ruined, wasted] the new winetîyrôwsh [freshly squeezed, fermented] is dried upyâbêsh■ [withers, languishes] [and] the oil failsyitshâr [olive oil, weakens, is depleted]
| Greek | English | Parsing |
|---|---|---|
| שֻׁדַּ֣ד | it is devastated | Verb, Pual, perfect third person masculine singular |
| שָׂדֶ֔ה | [the] field[s] | Noun common, masculine singular absolute |
| אָבְלָ֖ה | it is dried up | Verb, Qal, perfect third person feminine singular |
| אֲדָמָ֑ה | [the] ground | Noun common, feminine singular absolute |
| כִּ֚י | for | Particle |
| שֻׁדַּ֣ד | it is devastated | Verb, Pual, perfect third person masculine singular |
| דָּגָ֔ן | [the] grain | Noun common, masculine singular absolute |
| הוֹבִ֥ישׁ | it has dried up | Verb, Hiphil, perfect third person masculine singular |
| תִּיר֖וֹשׁ | [the] new wine | Noun common, masculine singular absolute |
| אֻמְלַ֥ל | it has dried out | Verb, Pual, perfect third person masculine singular |
| יִצְהָֽר׃ | [the] fresh oil | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The field is ruined; the land mourns. For the grain is destroyed, the new wine is dried up, and the oil fails. |
| KJV | The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. |
| ASV | The field is laid waste, the land mourneth; for the grain is destroyed, the new wine is dried up, the oil languisheth. |
| YLT | Spoiled is the field, mourned hath the ground, For spoiled is the corn, Dried up hath been new wine, languish doth oil. |
| WEB | The field is laid waste. The land mourns, for the grain is destroyed, The new wine has dried up, and the oil languishes. |
| BBE | The fields are wasted, the land has become dry; for the grain is wasted, the new wine is kept back, the oil is poor. |
Where they part company is in the rendering of אָבְלָ֖ה — see How Translations Differ.
The main clause introduces the devastation, followed by several subordinate clauses that explain the reasons for the land's mourning.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשָׂדֶה
verbשָׁדַד
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 — Joel 1:10
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 Lament for the Landgenerated
Joel 1:10 speaks of a land that is devastated, reflecting the consequences of calamity on agriculture and the community. The imagery of mourning and destruction emphasizes the deep connection between the people and their land, as the natural world reflects the state of human affairs. This verse is part of a larger context where Joel calls for repentance and recognition of the divine judgment upon Israel, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Joel 1:17–20 | The seeds lie shriveled beneath the clods; the storehouses are in ruins; the granaries are broken down, for the grain has withered away. |
| 2 | Leviticus 26:20 | and your strength will be spent in vain. For your land will not yield its produce, and the trees of the land will not bear their fruit. |
| 3 | Isaiah 24:3–4 | The earth will be utterly laid waste and thoroughly plundered. For the LORD has spoken this word. |
| 4 | Jeremiah 12:4–11 | How long will the land mourn and the grass of every field be withered? Because of the evil of its residents, the animals and birds have been swept away, for the people have said, “He cannot see what our end will be.” |
| 5 | Jeremiah 14:2–6 | “Judah mourns and her gates languish. Her people wail for the land, and a cry goes up from Jerusalem. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שֻׁדַּ֣ד, shu.Dadgenerated
The verb שָׁדַד (shadad) means to devastate or ruin. It is a Pual perfect form, indicating a completed action that has been done to the subject, in this case, the field. This word is often used in contexts that describe violent destruction, whether by divine action or human enemies, highlighting the severity of the devastation.
In this verse, the devastation of the field serves as a metaphor for the broader suffering of the land and its people, illustrating the impact of divine judgment. The use of this verb conveys not just physical ruin but also emotional and spiritual desolation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses ruined for שֻׁדַּ֣ד, and this is echoed in the KJV and ASV.
Sentence Structuregenerated
The sentence contains multiple clauses, with the main verb שֻׁדַּ֣ד (it is devastated) leading the description of the field. The structure emphasizes the devastation of the land and its produce, with subsequent clauses elaborating on the consequences of this ruin.
Each clause introduces a subject that is affected by the devastation: the field, the land, the grain, the new wine, and the oil. This layered structure highlights the interconnectedness of the agricultural community and the land.
Septuagint Backgroundgenerated
In the Septuagint, שֻׁדַּ֣ד is rendered as τεταλαιπώρηκεν, which suggests a state of being greatly distressed or afflicted. This choice reflects a broader interpretation of devastation, emphasizing not only physical destruction but also the resulting anguish.
The translation of אָבְלָ֖ה as πενθείτω reinforces the theme of mourning, aligning with the emotional tone of the Hebrew text.
In plain words — the whole versegenerated
Joel 1:10 describes a devastated field and a mourning land, indicating the destruction of grain, new wine, and oil. This devastation symbolizes the broader suffering of the community due to agricultural failure, which is a consequence of divine judgment.
Frequently Asked Questionsgenerated
The field being ruined signifies a loss of agricultural productivity, which directly impacts the livelihood of the people and reflects a state of divine judgment.
The land mourning illustrates a deep connection between the people and their environment, where the physical state of the land reflects the emotional and spiritual distress of the community.
The destruction of grain and wine indicates a severe agricultural crisis, leading to food shortages and economic hardship for the community.
Oil is significant in ancient Israel for both culinary and ceremonial purposes. Its failure indicates a broader economic and spiritual crisis affecting the community.
Reflection Questionsgenerated
- In what ways do I see the consequences of neglecting the land and its resources in my own community?
- How can I better appreciate the connection between my spiritual life and the physical world around me?
- What steps can I take to address issues of environmental stewardship as a reflection of my faith?
- How does understanding the agricultural context of this verse deepen my comprehension of its message?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joel 1:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe field is wasted,.... By the locust, that eat up all green things, the grass and herbs, the fruit and leaves of trees; and also by the Chaldeans trampling on it with their horses, and the increase
Read John Gill on Joel 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.
Read Robert Jamieson on Joel 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe field is wasted; the soil that was wont to be fat and fruitful, and did shout with fruits, now lieth waste, horrid to look upon, and such as promises no fruit; the famine in their houses, and the ceasing of the sacrifices in the house of God, is like to be perpetuated. The land mourneth; the inhabitants of the land, by a usual figure, here called the land. The corn is wasted; the wheat and barley, their bread corn, is eaten up in its greenness by these devouring locusts, whether in the letter by vermin, or in the figure by the Babylonians. The new wine is dried up; the word may as well be rendered is ashamed, or confounded; it is then a figurative expression, which this prophet useth…
Read Matthew Poole on Joel 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 1:10 The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.Ver. 10. The field is wasted, the land mourneth] The sacrifices are not only cut off for present, but little hopes left for the future; for the field, that common storehouse, that horreum unde hauriatur, is wasted: Shuddad Sadeh, there is an elegant allusion in the original: as in the following words a personification not inferior to those of the poets, as Luther and Vatablus here note. The land mourneth] By an ordinary metaphor among the Hebrews, those things are said to mourn that are wasted, desolated, corrupted, and changed for the worse. Lamentations 2:8, the rampart…
Read John Trapp on Joel 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) The new wine.—The necessaries and delights of life are all gone: “the wine that maketh glad the heart of man, the oil that makes his face to shine, the bread that strengthened man’s heart” (Psalms 104:15).
Read Charles John Ellicott on Joel 1 →CambridgeThe Cambridge Bible for Schools and Colleges10. the ground mourneth] the country being personified, as Isaiah 33:9; Jeremiah 12:4; Jeremiah 12:11; Jeremiah 23:10; cf. on Amos 1:2. Conversely, at harvest time, when the fruits of the earth are abundant, “the vales shout for joy, and sing” (Psalms 65:13). the corn … the new wine (or must) … the fresh oil] The three principal products of the soil of Palestine, often mentioned together as a triad of blessings (Deuteronomy 7:13; Deuteronomy 11:14; Deuteronomy 28:51; Hosea 2:8), bestowed by Jehovah upon His people, or, it may be, withheld, in the event of their unfaithfulness. The words, though they may be used with reference to the corn in the ears, and the juice in the grapes and the…
Read Cambridge on Joel 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe field is wasted, the land mourneth - As, when God pours out His blessings of nature, all nature seems to smile and be glad, and as the Psalmist says, “to shout for joy and sing” Psalms 65:13, so
Read Albert Barnes on Joel 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5-12. The prophet calls upon all to lament, because all luxuries are cut off (Joe 1:5-7); the worship of Jehovah has suffered through the interruption, or at least threatened interruption, of the
Read Daniel Denison Whedon on Joel 1 →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
The field is ruined; the land mourns. For the grain is destroyed, the new wine is dried up, and the oil fails.
The field is laid waste. The land mourns, for the grain is destroyed, The new wine has dried up, and the oil languishes.
The field is ruined; the land mourns. For the grain is destroyed, the new wine is dried up, and the oil fails.
The crops of the fields have been destroyed. The ground is in mourning because the grain has perished. The fresh wine has dried up; the olive oil languishes.
Tyndale line
The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.
The field is laid waste, the land mourneth; for the grain is destroyed, the new wine is dried up, the oil languisheth.
The field is wasted, the land mourneth; for the corn is wasted, the new wine is dried up, the oil languisheth.
The field is wasted, the land mourneth; for the corn is wasted; the new wine is dried up, the oil languisheth.
The fielde is wasted: the lande mourneth: for the corne is destroyed: the new wine is dried vp, and the oyle is decayed.
Strictly literal
The field is laid waste, the land mourneth; for the corn is wasted, the new wine is dried up, the oil languisheth.
Spoiled is the field, mourned hath the ground, For spoiled is the corn, Dried up hath been new wine, languish doth oil.
The field is spoiled, || The ground has mourned, || For the grain is spoiled, || New wine has been dried up, oil languishes.
Wasted is the field, the land mourneth; for wasted is the corn: dried up is the new wine, withered is the oil.
The fields are ruined, the ground is mourning because the grain has been destroyed. The new wine has dried up, the oil fails.
From the Latin
The country is destroyed, the ground hath mourned: for the corn is wasted, the wine is confounded, the oil hath languished.
Simplified
The fields are devastated, the earth mourns; for the grain is ruined, the new wine dries up, the olive oil fails.
The fields are wasted, the land has become dry; for the grain is wasted, the new wine is kept back, the oil is poor.
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 Joel 1:10 states, "שֻׁדַּ֣ד שָׂדֶ֔ה אָבְלָ֖ה אֲדָמָ֑ה כִּ֚י שֻׁדַּ֣ד דָּגָ֔ן הוֹבִ֥ישׁ תִּיר֖וֹשׁ אֻמְלַ֥ל יִצְהָֽר׃" The Septuagint (LXX) agrees with the MT in meaning, as 10 of the 11 words correspond closely, though the word order and articles differ due to the nature of translation. The Dead Sea Scrolls (4Q78) contain fragments of the verse, with 10 words represented, though 2 are partly restored and 7 are supplied by an editor, indicating some textual variation but overall alignment with the MT. The Samaritan Pentateuch does not have a surviving witness for this verse.
שֻׁדַּ֣ד שָׂדֶ֔ה אָבְלָ֖ה אֲדָמָ֑ה כִּ֚י שֻׁדַּ֣ד דָּגָ֔ן הוֹבִ֥ישׁ תִּיר֖וֹשׁ אֻמְלַ֥ל יִצְהָֽר׃
10 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.
[שדה] אבלה אדמה כי [שדד] [דגן] [הוביש] [תירוש] [אמלל] [יצהר]
10 words of the verse are on this fragment — 2 partly restored, 7 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 Joel 1:10
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.
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
N-ms — Noun common · masculine singular absoluteHNcmsa
אָבַל (abal) is a primitive root meaning to mourn or lament. It covers various forms of mourning, including for humans and inanimate objects like gates and land. The verb can appear in different stems, such as Qal (to mourn), Hiphil (to cause to mourn), and Hithpael (to play the mourner).
אָבַל 39 vb. mourn
Qal mourn, lament
Hithp. mourn (mostly prose)
Hiph. cause to mourn
base
H56 אָבַל mourn
56 'abal aw-bal'
a primitive root; to bewail:--lament, mourn.
אָבַל (a.val) — to mourn.
1) to mourn, lament
1a) (Qal) to mourn, lament
1a1) of humans
1a2) of inanimate objects (fig.)
1a2a) of gates
1a2b) of land
1b) (Hiphil)
1b1) to mourn, cause to mourn (fig.)
1c) (Hithpael)
1c1) to mourn
1c2) play the mourner
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
אֲדָמָה (adamah) refers to ground or land, encompassing meanings such as tilled soil, a specific plot of land, and the earth's visible surface. It can denote territory or the whole inhabited earth, and it is also the name of a city in Naphtali. The word is derived from a root meaning 'red,' likely referring to the color of soil.
אֲדָמָה 224 n.f. ground, land (as tilled)
ground (as tilled, yielding sustenance)
piece of ground, landed property
earth as material substance
ground as earth's visible surface
land, territory, country
whole earth, inhabited earth
n. pr. loc. city in Naphtali
base
H127 אֲדָמָה ground, land . ground (as tilled, yielding sustenance)
. piece of ground, landed property
. earth as material substance
. ground as earth's visible surface
. land, territory, country
. whole earth, inhabited earth
. n. pr. loc. city in Naphtali
127 'adamah ad-aw-maw'
from 119; soil (from its general redness):--country, earth,
ground, husband(-man) (-ry), land.
see HEBREW for 0119
אֲדָמָה (a.da.mah) — land: soil.
: soil
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: country.
: country
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
1e) land, territory, country
1f) whole inhabited earth
1g) city in Naphtali
אֲדָמָה (a.da.mah) — land: planet.
: planet
1) ground, land
1a) ground (as general, tilled, yielding sustenance)
1b) piece of ground, a specific plot of land
1c) earth substance (for building or constructing)
1d) ground as earth's visible surface
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
שָׁדַד (shadad) is a Hebrew verb that conveys the idea of dealing violently with something, including meanings like despoil, devastate, and ruin. It has various forms, indicating actions such as violently destroying, being utterly ruined, or assaulting. The entries suggest a strong connotation of destruction and oppression, with the word appearing in contexts related to devastation.
[שָׁדַד] 56 vb. deal violently with, despoil, devastate, ruin
Qal violently destroy, pers. = slay
Niph. we are utterly ruined.
Pi. assault not his dwelling-place
Pu. be devastated
Pō‛el violently destroy
Hoph. be devastated
base
H7703 [שָׁדַד] deal violently with, despoil, devastate, ruin
7703 shadad shaw-dad'
a primitive root; properly, to be burly, i.e. (figuratively)
powerful (passively, impregnable); by implication, to
ravage:--dead, destroy(-er), oppress, robber, spoil(-er), X
utterly, (lay) waste.
שָׁדַד (sha.dad) — to ruin.
1) to deal violently with, despoil, devastate, ruin, destroy, spoil
1a) (Qal)
1a1) to violently destroy, devastate, despoil, assail
1a2) devastator, despoiler (participle) (subst)
1b) (Niphal) to be utterly ruined
1c) (Piel)
1c1) to assault
1c2) to devastate
1d) (Pual) to be devastated
1e) (Poel) to violently destroy
1f) (Hophal) to be devastated
Also means: shud (שׁוּד "to waste" H7736)
V-Pual-Perf-3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
דָּגָן (dagan) refers to grain or corn, specifically cereals like wheat. It is derived from a root meaning 'increase.' The entries consistently emphasize its agricultural context, relating to the produce of the land.
דָּגָן n.m. corn, grain (of cereals)
base
H1715 דָּגָן corn, grain (of cereals)
1715 dagan daw-gawn'
from 1711; properly, increase, i.e. grain:--corn ((floor)),
wheat.
see HEBREW for 01711
דָּגָן (da.gan) — grain.
wheat, cereal, grain, corn
N-ms — Noun common · masculine singular absoluteHNcmsa
gran.
See AGRICULTURE; GARNER.
Grain
Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture.
See CORN.
יָבֵשׁ (yabesh) primarily means to be dry or to wither. It can refer to something that is dried up or lacking moisture, as well as the act of drying something out. The word has different forms, including Qal (to be dry), Piel (to make dry), and Hiphil (to dry up). It conveys a sense of desiccation or loss of vitality.
יָבֵשׁ vb. be dry, dried up, withered
Qal
be dry, dried up without moisture
be dried up
Pi. make dry, dry up
Hiph. dry up, make dry
dry up water
make dry, wither
exhibit dryness
base
H3001 יָבֵשׁ be dry, dried up, withered
3001 yabesh yaw-bashe'
a primitive root; to be ashamed, confused or disappointed;
also (as failing) to dry up (as water) or wither (as
herbage):--be ashamed, clean, be confounded, (make) dry (up),
(do) shame(-fully), X utterly, wither (away).
יָבֵשׁ (ya.vesh) — to wither.
1) to make dry, wither, be dry, become dry, be dried up, be withered
1a) (Qal)
1a1) to be dry, be dried up, be without moisture
1a2) to be dried up
1b) (Piel) to make dry, dry up
1c) (Hiphil)
1c1) to dry up, make dry
1c1a) to dry up (water)
1c1b) to make dry, wither
1c1c) to exhibit dryness
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed 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,
אָמַל (amal) is a Hebrew verb meaning to be weak or to languish. It conveys a sense of drooping or becoming feeble, often associated with emotional or physical exhaustion. The entries highlight its use in various forms, such as the Qal and Pu'al, indicating states of weakness or feebleness.
[אָמַל] vb. be weak, languish
Qal how weak is thy heart!
Pu‛l. be or grow feeble, languish
base
H535 [אָמַל] be weak, languish
535 'amal aw-mal'
a primitive root; to droop; by implication to be sick, to
mourn:--languish, be weak, wax feeble.
אָמַל (a.mal) — to weaken.
1) to be weak, to droop, to languish, to be exhausted
1a) (Qal) pass participle (of the heart)
1a1) to be weak
1a2) to droop
1b) (Pulal)
1b1) to be or grow feeble
1b2) to languish
HVPp3ms — Verb · Pual · perfect third person masculine singularHVPp3ms
יִצְהָר (yits-hawr) refers to fresh or newly appeared oil, often associated with producing light. It can also imply anointing oil, indicating its use in ceremonial contexts. The word is derived from a root meaning to shine or produce light, emphasizing its purity and brightness.
יִצְהָר n.[m.] fresh oil (newly appeared)
base
H3323 יִצְהָר fresh oil (newly appeared)
3323 yitshar yits-hawr'
from 6671; oil (as producing light); figuratively,
anointing:--+ anointed oil.
see HEBREW for 06671
יִצְהָר (yits.har) — oil.
fresh oil, shining (pure) oil
N-ms — 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,