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Amos 2:12 — Word Study

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WLCוַתַּשְׁק֥וּ אֶת־ הַנְּזִרִ֖ים יָ֑יִן וְעַל־ הַנְּבִיאִים֙ צִוִּיתֶ֣ם לֵאמֹ֔ר לֹ֖א תִּנָּבְאֽוּ׃

BSABut you made the Naziritesnâzîyr [those consecrated to God, devoted ones] drinkshâqâh wineyayin [fermented wine] and commandedtsâvâh [gave orders to, appointed] the prophetsnâbîyʼ [speakers for God, messengers] notlôʼ to prophesynâbâʼ [to speak or sing under the divine spirit, to foretell]

Word
Listen & take awayAmos 2
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 12 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (ti.na.ve.'U) — no per-word recordings of the Hebrew exist to link to.
Take it away
Amos 2:12quick helps
In a sentenceAmos accuses Israel of corrupting the Nazirites and silencing the prophets.
Who is speakingThe prophet Amos, speaking on behalf of the LORD.
Where we areA declaration of judgment against Israel for their actions.
The hard wordנָזִיר
Take awayThe Nazirites, set apart for God, were forced to break their vows.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbשָׁקָה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Amos 2:12

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 Judgment Against Israelgenerated

11I raised up prophets from your sons and Nazirites from your young men. Is this not true, O children of Israel?” declares the LORD.
12“But you made the Nazirites drink wine and commanded the prophets not to prophesy.
13Behold, I am about to crush you in your place as with a cart full of grain.
14Escape will fail the swift, the strong will not prevail by his strength, and the mighty will not save his life.

Amos 2:12 reveals the LORD's condemnation of Israel for their actions against those dedicated to Him. The Nazirites, who were to live a life of abstinence and devotion, were made to drink wine, violating their vows. Additionally, the prophets, who spoke God's messages, were commanded to remain silent, obstructing their divine role. This reflects a broader theme of Israel's rebellion against God's appointed leaders, as seen in the verses surrounding this declaration.


Cross References


The Key Word נָזִיר, ha.ne.zi.Rimgenerated

The term נָזִיר (nazir) refers to someone consecrated or devoted to God, often taking a vow to abstain from wine and other defilements. This word emphasizes the spiritual commitment and separation from worldly pleasures that Nazirites undertake in their service to God.

In this verse, the use of נָזִיר highlights the severity of Israel's actions in forcing those set apart for God to compromise their vows, illustrating a profound disrespect for their commitment and the divine order.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.


Sentence Structuregenerated

The finite verbs תַּשְׁק֥וּ and צִוִּיתֶם govern the two main actions in the verse: making the Nazirites drink and commanding the prophets. The structure emphasizes the twofold transgression against both Nazirites and prophets.

The sentence is constructed with a main clause followed by two objects, indicating the direct actions taken against the Nazirites and the prophets, highlighting the severity of Israel's disobedience.


Septuagint Backgroundgenerated

The Septuagint translates נָזִיר as ἡγιασμένους, which conveys the idea of being consecrated or sanctified. This choice underscores the sacred nature of the Nazirites and the gravity of their violation.

The Greek word for צִוִּיתֶם is ἐνετέλλεσθε, which also carries the connotation of giving a command, aligning closely with the Hebrew intent of the verse.


In plain words — the whole versegenerated

Amos 2:12 shows that the people of Israel made the Nazirites, who were dedicated to God, drink wine, which broke their vows. They also commanded the prophets not to speak God's messages. This reflects a serious disregard for those set apart for God's service.


Frequently Asked Questionsgenerated

What does it mean to be a Nazirite?

A Nazirite is someone who is consecrated to God, often taking a vow to abstain from wine and other defilements, dedicating themselves to God's service.

Why is it significant that the Nazirites were made to drink wine?

Forcing Nazirites to drink wine violated their vows of abstinence, showing a blatant disrespect for their spiritual commitments.

What role do prophets play in the Bible?

Prophets are messengers for God, speaking His words and delivering His messages to the people, often calling for repentance and faithfulness.

What does it mean to command someone not to prophesy?

Commanding prophets not to prophesy silences God's voice among the people, obstructing the delivery of divine messages and guidance.


Reflection Questionsgenerated

  1. In what ways might I be disregarding those who are set apart for God's service in my own life?
  2. How can I ensure that I am listening to and respecting God's messages delivered through His prophets today?
  3. What commitments have I made to God, and how can I honor them more faithfully?
  4. How might I respond when I see others attempting to silence God's voice in their lives or communities?

The early church on this verse — how the Fathers read it

Early Church Fathers reference this verse to illustrate the consequences of Israel's actions against those dedicated to God. Quotations from Jerome highlight the significance of Nazirites and prophets.

JeromeAGAINST JOVINIANUS 2:15 c. 347–420
Samson and Samuel drank neither wine nor strong drink, for they were children of promise and conceived in abstinence and fasting.
Early Church Fathers on Amos 2 →
JeromeVerse 12. c. 347–420
Is it not so, sons of Israel, says the Lord, that you offered wine to the Nazarenes and sent commands to the prophets, saying: Do not prophesy. Likewise, the Septuagint.
Early Church Fathers on Amos 2 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Amos 2:12 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

But ye gave the Nazarites wine to drink,.... Contrary to their vow and calling, and in contempt of it, and to make them like themselves; they either persuaded them, or forced them to it: and

Read John Gill on Amos 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. But ye gave the Nazarites wine to drink - ye so despised these my favours as to tempt the Nazarite to break his vow.

Read Robert Jamieson on Amos 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

But ye, for whose benefit both Nazarites and prophets were raised, you who should have heard their word, and imitated their example, gave the Nazarites wine; importuned, urged, or it may be (as is the custom of excessive drinkers) forced them to drink wine, to violate their vow, and contemn God’ s law too, ,4. Commanded: by this passage it appears that they were men in authority who did this; it is not probable that mean persons who had no authority would enjoin silence on the prophets, . It is evident Amaziah was chief priest in Beth-el, and by virtue of his jurisdiction there silenceth the prophet. The prophets; the true, faithful, and plain-dealing prophets, who rebuked their sins…

Read Matthew Poole on Amos 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Amos 2:12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.Ver. 12. But ye gave the Nazarites wine to drink] Opponit iam Propheta pessimam gratiam, saith Gualther. Here was the ill requital they made the Lord for all his benefits; they corrupted his young Nazarites (as buzzards snatch up young lapwings) and silenced his prophets, or enjoined them at least to meddle with toothless truths only, to preach placentia; pleasing things, threatening them if they did otherwise (for so the original importeth) that so they might sin without control, and go to hell without hindrance. This God heavily here complains of, as a horrible ingratitude. To render good…

Read John Trapp on Amos 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(11, 12) God added to the mercies of His providence, the transcendent blessings of special revelation. The prophets of Israel were numerous, and renowned, and exposed to frequent persecution, e.g., the cases of Micaiah, Elijah, and others. “The Nazarite vow to abstain from wine, which, in the earliest case, that of Samson, appears a life-long vow, was undoubtedly a religious protest against Canaanite civilisation in favour of the simple life of ancient times.” (W. R. Smith, Prophets of Israel, p. 84.) The Nazarite was, moreover, a link between the prophet and the priest, upon whom, without hereditary rank or sacerdotal rite, great privileges were bestowed. The assault upon both is highly…

Read Charles John Ellicott on Amos 2 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 12. But ye gave the Nazarites wine] This was expressly forbidden in the laws of their institution. See Numbers 6:1-3. Prophesy not.] They would not worship God, and they would not hear the voice of his prophets.

Read AdamClarke on Amos 2 →
CambridgeThe Cambridge Bible for Schools and Colleges

12. But the Israelites had refused to respect either. They had tempted the Nazirites to break their vow; and had striven to silence the prophets. Ye shall not prophesy] Cf. 1 Kings 22:13-28 (Micaiah); Amos 7:13; Amos 7:16; Hosea 9:8; Isaiah 30:10-11; Micah 2:6; Jeremiah 11:21; Jeremiah 20:7-10.

Read Cambridge on Amos 2 →
Albert Barnes1798–1870Barnes' Notes on the Bible

But ye gave the Nazarites wine to drink - Literally, “and,” (this, on their part, was the consequence of what God did for them) “ye caused the Nazarites to drink wine.” God appointed; Israel strove to undo His appointment.

Read Albert Barnes on Amos 2 →

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

BSBBerean Standard Bible2020

“But you made the Nazirites drink wine and commanded the prophets not to prophesy.

WEBWorld English Bible2000

“But you gave the Nazirites wine to drink, and commanded the prophets, saying, ‘Don’t prophesy!’

MSBMajority Standard Bible2022

“But you made the Nazirites drink wine and commanded the prophets not to prophesy.

NETBNew English Translation2006

“But you made the Nazirites drink wine; you commanded the prophets, ‘Do not prophesy!’

Tyndale line

KJVKing James Version1611

But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

ASVAmerican Standard Version1901

But ye gave the Nazirites wine to drink, and commanded the prophets, saying, Prophesy not.

RVARevised Version, American1894

But ye gave the Nazirites wine to drink; and commanded the prophets, saying, Prophesy not.

NWBWebster's Bible1833

But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

GNVGeneva Bible1599

But ye gaue the Nazarites wine to drinke, and commanded the Prophetes, saying, Prophecie not.

Strictly literal

DBYDarby Translation1890

And ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

YLTYoung's Literal Translation1862

And ye cause the Nazarites to drink wine, And on the prophets ye have laid a charge, Saying, 'Do not prophecy!'

LSVLiteral Standard Version2020

“And you cause the Nazarites to drink wine, || And on the prophets you have laid a charge, || Saying, Do not prophesy!

ILTInterlinear Literal Translation2000

But ye have given the nazarites wine to drink; and concerning the prophets have ye commanded, saying, Ye shall not prophesy.

ULBUnlocked Literal Bible2017

But you persuaded the Nazirites to drink wine and commanded the prophets not to prophesy.

From the Latin

DRADouay-Rheims (Challoner)1899

And you will present wine to the Nazarites: and command the prophets, saying: Prophesy not.

Simplified

FBVFree Bible Version2020

But you made the Nazirites sin by drinking wine, and you told the prophets, “Don't tell us what God says.”

BBEBible in Basic English1949

But to those who were separate you gave wine for drink; and to the prophets you said, Be prophets no longer.

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.

וַandclauseverbתַּשְׁק֥וּyou.made.drinknoun phrase · objectאֶת(et)noun phraseהַtheנְּזִרִ֖יםNaziritessecond objectיָ֑יִןwineוְandclauseprepositional phrase · prepositionalעַלtonoun phraseהַtheנְּבִיאִים֙prophetsverbצִוִּיתֶ֣םyou.commandedprepositional phrase · prepositionalלֵ(cmp)clauseverbאמֹ֔רsayingclauseadverbialלֹ֖אnotverbתִּנָּבְאֽוּyou.must.prophesy

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text states, "But you made the Nazirites drink wine and commanded the prophets not to prophesy." The Septuagint largely agrees with the Masoretic Text, matching 9 of the 10 words, although it presents them in a different order and structure. The Dead Sea Scrolls (4Q78) also agree with the Masoretic Text, preserving similar phrases, although parts of the text are either restored or supplied by an editor. Overall, the primary witnesses show agreement on the content of Amos 2:12, with minor variations in wording and order.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וַתַּשְׁק֥וּ אֶת־ הַנְּזִרִ֖ים יָ֑יִן וְעַל־ הַנְּבִיאִים֙ צִוִּיתֶ֣ם לֵאמֹ֔ר לֹ֖א תִּנָּבְאֽוּ׃

Septuagintthe Greek the translators chose, word by word
וַתַּשְׁק֥וּἐποτίζετεהַנְּזִרִ֖יםἡγιασμένουςיָ֑יִןοἶνονוְעַל־καὶהַנְּבִיאִים֙προφήταιςצִוִּיתֶ֣םἐνετέλλεσθεלֵאמֹ֔רλέγοντεςלֹ֖אοὐתִּנָּבְאֽוּ׃προφητεύσητε

9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Dead Sea Scrolls — 4Q78a copy a thousand years older than the Leningrad Codex

[ותשקו] [את] [הנזרים] [יין] [ועל] [הנביאים] [צויתמה] לאמור [לוא] [תנבאו]

nothing on the leather here — 1 partly restored, 9 supplied entire by an editor.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Amos 2:12שָׁקָהand you madand you made drשָׁקָהאֵתthe object the object markאֵתנָזִירthe Naziritthe Naziritesנָזִיריַ֫יִןwinewineיַ֫יִןעַלand toand toעַלנָבִיאthe prophetthe prophetsנָבִיאצָוָהyou commandyou commandedצָוָהאָמַרsayingsayingאָמַרלֹאnotnotלֹאנָבָאyou must pryou must propheנָבָאשָׁתָהto drinkto drinkשָׁתָהאוֹתsign: mirasign: miraculouאוֹתנָזַרto dedicatto dedicateנָזַרנָבָאto prophesto prophesyנָבָאשָׁכַרbe drunkbe drunkשָׁכַרעַלheightheightעַלרֹאשׁpoisonpoisonרֹאשׁגָּמָלcamelcamelגָּמָלמִגְרָשׁpasturepastureמִגְרָשׁקָדְקֹדcrowncrownקָדְקֹדבָּצַרto gather/to gather/restrבָּצַרשֵׁכָרstrong dristrong drinkשֵׁכָרכִּפֶּרto atoneto atoneכִּפֶּרכִּסֵּאthronethroneכִּסֵּאנָתָןNathanNathanנָתָןחֲנַנְיָ֫הוּHananiahHananiahחֲנַנְיָ֫הוּמֹשֶׁהMosesMosesמֹשֶׁהמִצְוָהcommandmencommandmentמִצְוָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Amos 2:12

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.

and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
וַתַּשְׁק֥וּva.tash.Ku and you made drink H8248 Verb · Hiphil · sequential imperfect second person masculine plural
61× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to give water or a drink to someone or something, often used in stories like Genesis and Exodus. It describes providing sustenance and care, like God giving water to the Israelites in the desert.
Tyndale gloss
to water: watering
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁקָה] vb. Hiph. cause to drink water, give to drink

Hiph. water, irrigate, ground

water, give drink to

Pu. the marrow of his bones is watered, (refreshed, invigorated).

base

Brown-Driver-Briggs glosses

H8248 שָׁקָה Hiph. cause to drink water, give to drink

Strong's Hebrew Dictionary

8248 shaqah shaw-kaw'

a primitive root; to quaff, i.e. (causatively) to irrigate or

furnish a potion to:--cause to (give, give to, let, make to)

drink, drown, moisten, water. See 7937, 8354.

see HEBREW for 07937

see HEBREW for 08354

Translators Brief Hebrew Lexicon

שָׁקָה (sha.qah) — to water: watering.

: watering(ANIMALS/PLANTS)

1) to give to drink, irrigate, drink, water, cause to drink water

1a) (Hiphil)

1a1) to water, irrigate

1a2) to water, give drink to

1b) (Pual) to be watered

1c) (Niphal) variant

שָׁקָה (sha.qah) — to water: drink.

: drink(PEOPLE)

1) to give to drink, irrigate, drink, water, cause to drink water

1a) (Hiphil)

1a1) to water, irrigate

1a2) to water, give drink to

1b) (Pual) to be watered

1c) (Niphal) variant

שָׁקָה (sha.qah) — to water: cupbearer.

: cupbearer

1) to give to drink, irrigate, drink, water, cause to drink water

1a) (Hiphil)

1a1) to water, irrigate

1a2) to water, give drink to

1b) (Pual) to be watered

1c) (Niphal) variant

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-ConsecImperf-2mp — Verb · Hiphil · sequential imperfect second person masculine plural
Hc/Vhw2mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

See FOOD; DRINK, STRONG.

Easton's Bible Dictionary

Drink

The drinks of the Hebrews were water, wine, “strong drink,” and vinegar. Their drinking vessels were the cup, goblet or “basin,” the “cruse” or pitcher, and the saucer.

To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.

The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. “Strain at” should be “strain out.”)

Nave's Topical Bible

→ INTOXICATING

See ABSTINENCE, TOTAL

→ See DRUNKARD

→ See DRUNKENNESS

→ See WINE

and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
אֶת־'et- the object marker H853 Particle
10,946× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Tyndale gloss
[Obj.]
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).

Brown-Driver-Briggs Hebrew Lexicon (full)

אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

base

Brown-Driver-Briggs glosses

H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite

Strong's Hebrew Dictionary

853 'eth ayth

apparent contracted from 226 in the demonstrative sense of

entity; properly, self (but generally used to point out more

definitely the object of a verb or preposition, even or

namely):--(as such unrepresented in English).

see HEBREW for 0226

Translators Brief Hebrew Lexicon

אֵת (et) — [Obj.].

sign of the definite direct object, not translated in English but generally preceding and indicating the accusative

Aramaic equivalent: yat (יָת "whom" H3487)

Morphologythe parsing behind the code
Berean parsing
HTo — Particle
HTo
The company it keepswords that stand beside it more often than chance
and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
הַנְּזִרִ֖יםha.ne.zi.Rim the Nazirites H5139 Particle · noun gentilic masculine plural absolute
16× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A Nazirite is a person who is consecrated or devoted to God, often taking a vow to abstain from certain things. This word is used in the Bible to describe someone who is set apart for God's service. It is a term used to describe a person's spiritual commitment.
Amplified meaning
those consecrated to God, devoted ones
Tyndale gloss
Nazirite
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָזִיר (naziyr) refers to one who is consecrated or devoted, often associated with the Nazirite vow involving abstinence from wine, contact with corpses, and cutting hair. The term can also describe an unpruned vine. It is derived from a root meaning 'to separate' and is linked to the concept of dedication.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָזִיר n.m. one consecrated, devoted

of prince, ruler, as consecrated

specif. of one dedicated to י׳ by vow involving abstinence fr. intoxicants, fr. touching corpse, and fr. cutting hair, devotee, Nazirite

= untrimmed vine

base

Brown-Driver-Briggs glosses

H5139 נָזִיר one consecrated, devoted

Strong's Hebrew Dictionary

5139 naziyr naw-zeer'

or nazir {naw-zeer'}; from 5144; separate, i.e. consecrated

(as prince, a Nazirite); hence (figuratively from the latter)

an unpruned vine (like an unshorn Nazirite):--Nazarite (by a

false alliteration with Nazareth), separate(-d), vine

undressed.

see HEBREW for 05144

Translators Brief Hebrew Lexicon

נָזִיר (na.zir) — Nazirite.

1) consecrated or devoted one, Nazarite

1a) consecrated one

1b) devotee, Nazarite

1c) untrimmed (vine)

Also named: ne.zer (נֵ֫זֶר ": consecration" H5145)

Morphologythe parsing behind the code
Berean parsing
Art | N-mp — Particle · noun gentilic masculine plural absolute
HTd/Ngmpa
and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
יָ֑יִןYa.yin wine H3196 Noun common · masculine singular absolute
141× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for wine, 'yayin', refers to fermented wine and its effects, including intoxication. It is often mentioned in the Bible in the context of banquets and feasts, such as in the book of Esther.
Amplified meaning
fermented wine
Tyndale gloss
wine
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

יַ֫יִן 141 n.m. wine

base

Brown-Driver-Briggs glosses

H3196 יַ֫יִן wine

Strong's Hebrew Dictionary

3196 yayin yah'-yin

from an unused root meaning to effervesce; wine (as

fermented); by implication, intoxication:--banqueting, wine,

wine(-bibber).

Translators Brief Hebrew Lexicon

יַ֫יִן (ya.yin) — wine.

wine

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

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…

American Tract Society Bible Dictionary

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,

→ Made from grapes Ge 40:11; 49:11; Isa 25:6; Jer 40:1,12

→ From pomegranates So 8:2

→ Kept in jars Jer 13:12; 48:12

→ In skins (R. V.) Jos 9:4,13; Job 32:19; Mt 9:17; Lu 5:37,38

→ In bottles Jos 9:4,13; Job 32:19; Jer 13:12; 48:12;

and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
וְעַל־ve.'al- and to H5921 Conjunction · preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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)

Read the full entry →
Brown-Driver-Briggs glosses

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)

Read the full entry →
Strong's Hebrew Dictionary

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

Translators Brief Hebrew Lexicon

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

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HC/R — Conjunction · preposition
HC/R
The company it keepswords that stand beside it more often than chance
and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
הַנְּבִיאִים֙ha.ne.vi.'Im the prophets H5030 Particle · noun common masculine plural absolute
315× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A prophet is someone who speaks for God, like a spokesperson. This word is used in the Bible to describe true and false prophets, like those in 1 and 2 Kings.
Amplified meaning
speakers for God, messengers
Tyndale gloss
prophet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָבִיא (nabiy') refers to a prophet or an inspired speaker, covering genuine, false, and heathen prophets. It is derived from the root meaning to bubble forth, indicating a connection to prophecy. The term appears in various contexts in the Old Testament, highlighting its significance in both true and false prophetic roles.

Brown-Driver-Briggs Hebrew Lexicon (full)

נָבִיא 306 n.m. spokesman, speaker, prophet

genuine prophet of י׳

false prophets

heathen prophets

base

Brown-Driver-Briggs glosses

H5030 נָבִיא spokesman, speaker, prophet

Strong's Hebrew Dictionary

5030 nabiy' naw-bee'

from 5012; a prophet or (generally) inspired man:--prophecy,

that prophesy, prophet.

see HEBREW for 05012

Translators Brief Hebrew Lexicon

נָבִיא (na.vi) — prophet.

1) spokesman, speaker, prophet

1a) prophet

1b) false prophet

1c) heathen prophet

Aramaic equivalent: ne.vi (נְבִיא "prophet" H5029)

Morphologythe parsing behind the code
Berean parsing
Art | N-mp — Particle · noun common masculine plural absolute
HTd/Ncmpa
Bible dictionarieson the English sense
American Tract Society Bible Dictionary

A class of men of God, especially in the Old Testament dispensation, inspired to foretell future and secret events; and who also revealed he will of God as to current events and duties, and were his ambassadors to men. But the word is sometimes used in a wider sense; thus Aaron was Moses; prophet, Ex 7:1, appointed to deliver to the people the messages that Moses received from God; the sacred musicians are said to prophecy, 1Ch 25:1; and Paul gives the name, according to the custom of the Greeks, to the poet Aratus, "a prophet of their own," Tit 1:12. Scripture does not withhold the name of prophet from impostors, although they falsely boasted of inspiration. As true prophets, when filled y the energy of God’s Spirit, were…

Nave's Topical Bible

→ Called SEERS 1Sa 9:19; 2Sa 15:27; 24:11; 2Ki 17:13; 1Ch 9:22; 29:29; 2Ch 9:29; 12:15; 29:30; Isa 30:10; Mic 3:7

→ Schools of 1Ki 20:35; 2Ki 2:3-15; 4:1,38; 9:1

→ Kept the chronicles 1Ch 29:29; 2Ch 9:29; 12:15

→ Counselors to kings Isa 37:2,3

Torrey's New Topical Textbook

- God spoke of old by

Ho 12:10; Heb 1:1

- The messengers of God

2Ch 36:15; Isa 44:26

- The servants of God

Jer 35:15

- The watchmen of Israel

Eze 3:17

- WERE CALLED

. Men of God

1Sa 9:6

. Prophets of God

Ezr 5:2

. Holy prophets

Lu 1:70; Re 18:20; 22:6

. Holy men of God

2Pe 1:21

. Seers

and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
צִוִּיתֶ֣םtzi.vi.Tem you commanded H6680 Verb · Piel · perfect second person masculine plural
494× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To command or give orders, as seen in the Bible when God gives charge to his people. It can also mean to appoint or ordain someone for a task. This word is used in various forms throughout the Old Testament.
Amplified meaning
gave orders to, appointed
Tyndale gloss
to command
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

צָוָה (tsavah) is a Hebrew verb meaning to command or give orders. It is built from a primitive root and primarily used in the Piel form, indicating actions like appointing or charging someone with a task. The entries highlight its various applications, including laying charges and sending messengers. There are no noted disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[צָוָה] 485 vb. Pi. lay charge (upon), give charge (to), charge, command, order

base

Brown-Driver-Briggs glosses

H6680 צָוָה Pi. lay charge (upon), give charge (to), charge, command, order

Strong's Hebrew Dictionary

6680 tsavah tsaw-vaw'

a primitive root; (intensively) to constitute,

enjoin:--appoint, (for-)bid, (give a) charge, (give a, give

in, send with) command(-er, -ment), send a messenger, put,

(set) in order.

Translators Brief Hebrew Lexicon

צָוָה (tsa.vah) — to command.

1) to command, charge, give orders, lay charge, give charge to, order

1a)(Piel)

1a1) to lay charge upon

1a2) to give charge to, give command to

1a3) to give charge unto

1a4) to give charge over, appoint

1a5) to give charge, command

1a6) to charge, command

1a7) to charge, commission

1a8) to command, appoint, ordain (of divine act)

1b) (Pual) to be commanded

Morphologythe parsing behind the code
Berean parsing
V-Piel-Perf-2mp — Verb · Piel · perfect second person masculine plural
HVpp2mp
and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
לֵאמֹ֔רle.Mor saying H559 Preposition · verb qal infinitive construct common
5,309× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Tyndale gloss
to say
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.

Brown-Driver-Briggs Hebrew Lexicon (full)

אָמַר 5287 vb. utter, say

Qal

Say

Say in the heart (= think)

Promise

Command (esp. late)

Niph. be said, told

Hiph. avow, avouch (lit. cause to declare)

Hithp. act proudly, boast

base

Brown-Driver-Briggs glosses

H559 אָמַר utter, say .. Say

. Say in the heart (= think)

. Promise

. Command (esp. late)

. be said, told

. avow, avouch (lit. cause to declare)

. act proudly, boast

Strong's Hebrew Dictionary

559 'amar aw-mar'

a primitive root; to say (used with great

latitude):--answer, appoint, avouch, bid, boast self, call,

certify, challenge, charge, + (at the, give) command(-ment),

commune, consider, declare, demand, X desire, determine, X

expressly, X indeed, X intend, name, X plainly, promise,

publish, report, require, say, speak (against, of), X still, X

suppose, talk, tell, term, X that is, X think, use (speech),

utter, X verily, X yet.

Translators Brief Hebrew Lexicon

אָמַר (a.mar) — to say.

1) to say, speak, utter

1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend

1b) (Niphal) to be told, to be said, to be called

1c) (Hithpael) to boast, to act proudly

1d) (Hiphil) to avow, to avouch

Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Morphologythe parsing behind the code
Berean parsing
HR/Vqcc — Preposition · verb qal infinitive construct common
HR/Vqcc
The company it keepswords that stand beside it more often than chance
and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
לֹ֖אlo' not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

3808 lo' lo

or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;

not (the simple or abs. negation); by implication, no; often

used with other particles (as follows):--X before, + or else,

ere, + except, ig(-norant), much, less, nay, neither, never,

no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out

of), of nought, otherwise, out of, + surely, + as truly as, +

of a truth, + verily, for want, + whether, without.

Translators Brief Hebrew Lexicon

לֹא (lo) — not.

1) not, no

1a) not (with verb-absolute prohibition)

1b) not (with modifier-negation)

1c) nothing (subst)

1d) without (with particle)

1e) before (of time)

Aramaic equivalent: la (לָא "not" H3809)

Morphologythe parsing behind the code
Berean parsing
Part — Particle
HTn
The company it keepswords that stand beside it more often than chance
and you made drink the object marker the Nazirites wine and to the prophets you commanded saying not you must prophesy
תִּנָּבְאֽוּ׃ti.na.ve.'U you must prophesy H5012 Verb · Niphal · imperfect second person masculine plural
115× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To prophesy means to speak or sing under the influence of the divine spirit, as seen in the prophets of the Bible. This can include predicting the future or simply speaking God's message to others.
Amplified meaning
to speak or sing under the divine spirit, to foretell
Tyndale gloss
to prophesy
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.

Brown-Driver-Briggs Hebrew Lexicon (full)

[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)

Niph.

prophesy under influence of divine spirit

of false prophets

cf. heathen prophets

Hithp.

prophesy under influence of divine spirit

of heathen prophets of Baal in ecstatic state

of false prophets

base

Brown-Driver-Briggs glosses

H5012 נָבָא vb. denom. prophesy

Strong's Hebrew Dictionary

5012 naba' naw-baw'

a primitive root; to prophesy, i.e. speak (or sing) by

inspiration (in prediction or simple

discourse):--prophesy(-ing), make self a prophet.

Translators Brief Hebrew Lexicon

נָבָא (na.va) — to prophesy.

1) to prophesy

1a) (Niphal)

1a1) to prophesy

1a1a) under influence of divine spirit

1a1b) of false prophets

1b)(Hithpael)

1b1) to prophesy

1b1a) under influence of divine spirit

1b1b) of false prophets

Aramaic equivalent: ne.va (נבא "to prophesy" H5013)

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Imperf-2mp — Verb · Niphal · imperfect second person masculine plural
HVNi2mp
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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