Joel 1:5 — Word Study
WLCהָקִ֤יצוּ שִׁכּוֹרִים֙ וּבְכ֔וּ וְהֵילִ֖לוּ כָּל־ שֹׁ֣תֵי יָ֑יִן עַל־ עָסִ֕יס כִּ֥י נִכְרַ֖ת מִפִּיכֶֽם׃
BSAWake upqûwts [arise, from your spiritual stupor] you drunkardsshikkôwr [intoxicated, under the influence] and weepbâkâh [mourn, lament] wailyâlal [cry out, howl] allkôl you drinkersshâthâh of wineyayin [those who indulge in fermented wine] because ofʻal the sweet wineʻâçîyç [new wine, freshly pressed grape juice] forkîy it has been cut offkârath■ [removed, taken away] from your mouthpeh [lips, the edge of your being]
| Greek | English | Parsing |
|---|---|---|
| הָקִ֤יצוּ | awake | Verb, Hiphil, imperative second person masculine plural |
| שִׁכּוֹרִים֙ | O drunkards | Adj |
| וּבְכ֔וּ | and weep | Conjunction, verb qal imperative second person masculine plural |
| וְהֵילִ֖לוּ | and wail | Conjunction, verb hiphil imperative second person masculine plural |
| כָּל־ | O all | Noun common, masculine singular construct |
| שֹׁ֣תֵי | drinkers of | Verb, Qal, participle (active) masculine plural common |
| יָ֑יִן | wine | Noun common, masculine singular absolute |
| עַל־ | on | Preposition |
| עָסִ֕יס | sweet wine | Noun common, masculine singular absolute |
| כִּ֥י | for | Particle |
| נִכְרַ֖ת | it has been cut off | Verb, Niphal, perfect third person masculine singular |
| מִפִּיכֶֽם׃ | from mouth your | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth. |
| KJV | Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. |
| ASV | Awake, ye drunkards, and weep; and wail, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth. |
| YLT | Awake, ye drunkards, and weep, And howl all drinking wine, because of the juice, For it hath been cut off from your mouth. |
| WEB | Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth. |
| BBE | Come out of your sleep, you who are overcome with wine, and give yourselves to weeping; give cries of sorrow, all you drinkers of wine, because of the sweet wine; for it has been cut off from your mouths. |
The translations agree on the rendering of הָקִ֤יצוּ as wake up.
The structure consists of a main command followed by a series of imperatives and a causal clause, emphasizing the urgency of the message.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקִיץ
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 1:5
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 Call to Lamentgenerated
Joel 1:5 addresses the consequences of a devastating locust invasion that has left the land desolate. Joel urges the drunkards to awaken from their stupor and mourn, as the sweet wine they cherish has been taken away. This reflects the broader theme of loss and the need for repentance in the face of calamity, as seen in the surrounding verses that describe the destruction wrought by the locusts.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 24:7–11 | The new wine dries up, the vine withers. All the merrymakers now groan. |
| 2 | Amos 6:3–7 | You dismiss the day of calamity and bring near a reign of violence. |
| 3 | Luke 21:34–36 | But watch yourselves, or your hearts will be weighed down by dissipation, drunkenness, and the worries of life—and that day will spring upon you suddenly like a snare. |
| 4 | Romans 13:11–14 | And do this, understanding the occasion. The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed. |
| 5 | Joel 1:11–13 | Be dismayed, O farmers, wail, O vinedressers, over the wheat and barley, because the harvest of the field has perished. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הָקִ֤יצוּ, ha.Ki.tzugenerated
The verb קִיץ (quts) means to awake or wake up, often used in a context of spiritual alertness. In this verse, it is in the Hiphil form, indicating a command to awaken others from their stupor.
Joel's use of this term emphasizes the urgency of the situation — the intoxicated must become aware of their dire circumstances and respond appropriately. The lexicons note its literal and metaphorical applications, reinforcing the call to vigilance.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses wake up for הָקִ֤יצוּ.
Sentence Structuregenerated
The main verb of the verse is הָקִ֤יצוּ, wake up, which governs the imperative commands that follow. The structure includes three imperative verbs directing the drunkards to weep and wail, emphasizing a progression from awakening to mourning.
The Hebrew word order places the call to awaken first, underscoring its importance, followed by the expressions of grief. This arrangement highlights the urgency of the message.
Septuagint Backgroundgenerated
The Septuagint translates הָקִ֤יצוּ as ἐκνήψατε, which carries the connotation of coming to oneself or regaining consciousness. This choice suggests a deeper awakening from spiritual lethargy.
The Greek term reflects a similar urgency as the Hebrew, emphasizing the need for the drunkards to realize their condition and respond with lament.
In plain words — the whole versegenerated
Joel 1:5 calls the drunkards to wake up and weep because the sweet wine they enjoy has been taken away. This verse reflects the devastation caused by locusts, urging those affected to mourn the loss and recognize the seriousness of their situation.
Frequently Asked Questionsgenerated
Waking up signifies becoming aware of one's spiritual state and the dire circumstances surrounding them, urging a response to the calamity.
Joel targets drunkards to highlight those who are oblivious to their surroundings, emphasizing the need for all to recognize the seriousness of the situation.
The loss of sweet wine symbolizes a greater spiritual and physical desolation, reflecting the consequences of the locust plague.
The call to lament is part of a broader message of repentance and recognition of God's judgment in the face of disaster, as seen in the context of the locust invasion.
Reflection Questionsgenerated
- In what areas of my life do I need to awaken from spiritual lethargy?
- How can I respond to loss or devastation in a way that reflects awareness and repentance?
- What does mourning look like in my life, and how can I express it authentically?
- How can I encourage others to recognize their spiritual condition and respond appropriately?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss themes of spiritual awakening and the consequences of drunkenness, illustrating the need for vigilance and repentance.
Wake up, you drunkards, and weep and howl, all you who drink wine in sweetness, because it has perished from your mouth. LXX: Wake up, you who are drunk with your wine, and mourn and lament, all you who drink wine in intoxication,Early Church Fathers on Joel 1 →
What a servile mentality from a crazed brain that knows how to do nothing else but gabble. We must reply to our opponents, “You are drunken men;Early Church Fathers on Joel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Joel 1:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAwake, ye drunkards, and weep: and howl, all ye drinkers of wine,.... Who are used to neither, either to awake or to howl, being very prone to drowsiness upon their drinking bouts, and to mirth and
Read John Gill on Joel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAwake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
Read Robert Jamieson on Joel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAwake: great drinkers of intoxicating liquors are apt to sleep and be secure, the prophet doth therefore here call to them, as to sleepers, and by one apt word expresseth a double duty, vigilance of mind as well as of the body; so may this be paralleled with , or . Ye drunkards; riotous livers, such as ,12, whose life is nothing but a continued feasting with choicest wines, and in excess, such as , describeth. Weep and howl; lament your condition with sober tears, for the sorrows coming upon you are just matter of weeping; nor will an ordinary degree of weeping suffice, cry out and howl, like men surprised with insupportable miseries, 14:31 15:2. All ye drinkers of wine, who offend by an…
Read Matthew Poole on Joel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJoe 1:5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.Ver. 5. Awake, ye drunkards] Ye ale stakes, and suckers (Heb. Shiccorim), that pour in heady and intoxicating drinks, such as soon lay you to sleep, and (besides) take away your heart, Hosea 4:11, rob you of yourselves, and lay a beast in your room. Portentosum sane potionis genus, saith Pliny concerning ale, that excessively drunk maketh men mere sleepy than dormice: besides that worse sleep of carnal security, Ephesians 5:14 Romans 13:11. These, therefore, are here called upon to be sober and watch, yea, to weep and howl, to turn their laughter into…
Read John Trapp on Joel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Awake, ye drunkards—i.e., awake from such an insensibility as wine causes. The people failed to see the hand of God in the terrible calamity, like an acted parable, of the locusts. Insensate, as the revellers in the halls of Belshazzar, they carried on their feasting even while the enemies were at the city gates. It is cut off from your mouth.—Either joy and gladness, as given in the LXX., or the means of indulgence have been suddenly taken away.
Read Charles John Ellicott on Joel 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Awake, ye drunkards] The general destruction of vegetation by these devouring creatures has totally prevented both harvest and vintage; so that there shall not be wine even for necessary uses, much less for the purposes of debauchery. It is well known that the ruin among the vines by locusts prevents the vintage for several years after.
Read AdamClarke on Joel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges5–12. All classes are to unite in lamenting this calamity, which has not only (1) deprived them of some of their most valued luxuries, Joe 1:5-7, but also (2) interrupted the public worship of God, Joe 1:8-10, and (3) even left them destitute of the means of subsistence, Joe 1:11-12. Awake, ye drunkards] viz. from the sleep of intoxication (Genesis 9:24; Proverbs 23:35), which the ruin of the vintage will soon render impossible. howl] in wild and desperate grief: so Joe 1:11; Joe 1:13. Comp. on Amos 8:3. because of the sweet wine] Heb. ‘âsîs: see on Amos 9:13. from your mouth] where it is a source to you of gratification.
Read Cambridge on Joel 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleAwake, ye drunkards, and weep - All sin stupefies the sinner. All intoxicate the mind, bribe and pervert the judgment, dull the conscience, blind the soul and make it insensible to its own ills.
Read Albert Barnes 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
Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth.
Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth.
Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth.
Wake up, you drunkards, and weep! Wail, all you wine drinkers, because the sweet wine has been taken away from you.
Tyndale line
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
Awake, ye drunkards, and weep; and wail, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.
Awake ye drunkards, and weepe, and howle all ye drinkers of wine, because of the newe wine: for it shalbe pulled from your mouth.
Strictly literal
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine: for it is cut off from your mouth.
Awake, ye drunkards, and weep, And howl all drinking wine, because of the juice, For it hath been cut off from your mouth.
Awake, you drunkards, and weep, || And howl all drinking wine, because of the juice, || For it has been cut off from your mouth.
Wake up, ye drunkards, and weep; and wail, all ye drinkers of wine, because of the sweet new wine, that it is taken away from your mouth.
Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because the sweet wine has been cut off from you.
From the Latin
Awake, ye that are drunk, and weep, and mourn all ye that take delight in drinking sweet wine: for it is cut off from your mouth.
Simplified
Wake up, you drunks, and weep! Howl you wine drinkers, because the new wine has been suddenly taken away from your mouth!
Come out of your sleep, you who are overcome with wine, and give yourselves to weeping; give cries of sorrow, all you drinkers of wine, because of the sweet wine; for it has been cut off from your mouths.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of Joel 1:5, with all twelve words matched in the Septuagint. This indicates a consistent transmission of the text across these witnesses.
הָקִ֤יצוּ שִׁכּוֹרִים֙ וּבְכ֔וּ וְהֵילִ֖לוּ כָּל־ שֹׁ֣תֵי יָ֑יִן עַל־ עָסִ֕יס כִּ֥י נִכְרַ֖ת מִפִּיכֶֽם׃
12 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.
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 1:5
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.
קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.
[קִיץ] vb. Hiph. awake
base
H6974 [קִיץ] Hiph. awake
6974 quwts koots
a primitive root (identical with 6972 through the idea of
abruptness in starting up from sleep (compare 3364)); to awake
(literally or figuratively):--arise, (be) (a-)wake, watch.
see HEBREW for 06972
see HEBREW for 03364
קִיץ (quts) — to awake.
1) to awake, wake up
1a) (Hiphil) to awaken, arouse, show signs of waking, awake
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
שִׁכֹּר (shikkor) means 'drunken' and refers to a state of intoxication or a habitual drunkard. The word is built from the root associated with drunkenness and is used in various contexts to describe someone who is intoxicated.
שִׁכֹּר, שִׁכּוֹר adj. drunken
base
H7910 שִׁכֹּר, שִׁכּוֹר drunken
7910 shikkowr shik-kore'
or shikkor {shik-kore'}; from 7937; intoxicated, as a state
or a habit:--drunk(-ard, -en, -en man).
see HEBREW for 07937
שִׁכֹּר (shik.kor) — drunken.
1) drunken
1a) drunken
1b) drunkard, drunken one (subst)
Adj — AdjHAampa
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
יָלַל (yalal) is a Hebrew verb meaning to howl or wail, often with a wailing tone. It is classified as a primitive root and appears in the Hiphil form, indicating an action of making a howling sound. The entries consistently emphasize its onomatopoeic nature, reflecting the sound associated with the action.
[יָלַל] vb. Hiph. howl, make a howling (onomatop.)
base
H3213 [יָלַל] Hiph. howl, make a howling (onomatop.)
3213 yalal yaw-lal'
a primitive root; to howl (with a wailing tone) or yell (with
a boisterous one):--(make to) howl, be howling.
יָלַל (ya.lal) — to wail.
(Hiphil) to howl, wail, make a howling
Conj | V-Hiphil-Impv-2mp — Conjunction · verb hiphil imperative second person masculine pluralHC/Vhv2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.
שָׁתָה 217 vb. drink
Qal 216
Niph. all which is (may be) drunk
base
H8354 שָׁתָה drink
8354 shathah shaw-thaw'
a primitive root; to imbibe (literally or figuratively):--X
assuredly, banquet, X certainly, drink(-er, -ing), drunk
(X -ard), surely. (Prop. intensive of 8248.)
see HEBREW for 08248
שָׁתָה (sha.tah) — to drink.
1) to drink
1a) (Qal)
1a1) to drink
1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)
1a2) to feast
1b) (Niphal) to be drunk
Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)
V-Qal — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
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,
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
עָסִיס (aciyc) refers to sweet wine, specifically the juice that has been freshly pressed from grapes. It is derived from a root meaning to press out, indicating its connection to the process of winemaking. The entries consistently emphasize its association with fresh grape juice or must.
עָסִיס n.m. sweet wine (prop. pressed out juice)
base
H6071 עָסִיס sweet wine (prop. pressed out juice)
6071 `aciyc aw-sees'
from 6072; must or fresh grape-juice (as just trodden
out):--juice, new (sweet) wine.
see HEBREW for 06072
עָסִיס (a.sis) — sweet.
sweet wine, wine, pressed out juice
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,
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…
כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.
כָּרַת 291 vb. cut off, cut down
Qal
cut off
cut down
hew, timber
cut, or make a covenant
Niph.
be cut off
be cut down
be chewed between the teeth
be cut off, in a more general sense fail
Pual
be cut off
be cut down
Hiph.
cut off, flattering lips
cut off, destroy the life of
cut down, destroy, cities
take away
permit to perish
base
H3772 כָּרַת cut off, cut down .. cut off
. cut down
. hew, timber
. cut, or make a covenant
. . be cut off
. be cut down
. be chewed between the teeth
. be cut off, in a more general sense fail
.. be cut off
. be cut down
. . cut off, flattering lips
. cut off, destroy the life of
. cut down, destroy, cities
. take away
. permit to perish
3772 karath kaw-rath'
a primitive root; to cut (off, down or asunder); by
implication, to destroy or consume; specifically, to covenant
(i.e. make an alliance or bargain, originally by cutting flesh
and passing between the pieces):--be chewed, be
con-(feder-)ate, covenant, cut (down, off), destroy, fail,
feller, be freed, hew (down), make a league ((covenant)), X
lose, perish, X utterly, X want.
כָּרַת (ka.rat) — to cut: cut.
: cut/fell
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
1c) (Pual)
1c1) to be cut off
1c2) to be cut down
1d) (Hiphil)
1d1) to cut off
1d2) to cut off, destroy
1d3) to cut down, destroy
1d4) to take away
1d5) to permit to perish
1e) (Hophal) cut off
כָּרַת (ka.rat) — to cut: make(covenant).
: make(covenant)
1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant
1a) (Qal)
1a1) to cut off
1a1a) to cut off a body part, behead
1a2) to cut down
1a3) to hew
1a4) to cut or make a covenant
1b) (Niphal)
1b1) to be cut off
1b2) to be cut down
1b3) to be chewed
1b4) to be cut off, fail
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2mp
