Jeremiah 48:33 — Word Study
WLCוְנֶאֶסְפָ֨ה שִׂמְחָ֥ה וָגִ֛יל מִכַּרְמֶ֖ל וּמֵאֶ֣רֶץ מוֹאָ֑ב וְיַ֙יִן֙ מִיקָבִ֣ים הִשְׁבַּ֔תִּי לֹֽא־ יִדְרֹ֣ךְ הֵידָ֔ד הֵידָ֖ד לֹ֥א הֵידָֽד׃
BSAJoysimchâh [gladness, rejoicing] and gladnessgîyl [happiness, celebration] are removedʼâçaph■ from the orchardkarmel [plantation, fertile land] and from the fieldsʼerets [plentiful field, fruitful land] of MoabMôwʼâb [the land of the descendants of Lot] I have stoppedshâbath■ [caused to cease, brought to an end] ◂the flow of wineyayin [fermented wine, intoxicating drink] from the pressesyeqeb [wine vats, winepresses] no onelôʼ treads themdârak▸ [walks on, steps on] with shouts of joyhêydâd [loud cheers, joyful acclaim, gladness, triumph] their shoutshêydâd [cheers, cries] are notlôʼ for joyhêydâd [happiness, celebration]
| Greek | English | Parsing |
|---|---|---|
| וְנֶאֶסְפָ֨ה | and it has been removed | Conjunction, verb niphal perfect third person feminine singular |
| שִׂמְחָ֥ה | joy | Noun common, feminine singular absolute |
| וָגִ֛יל | and rejoicing | Conjunction, noun common masculine singular absolute |
| מִכַּרְמֶ֖ל | from [the] garden-land | Preposition, noun common masculine singular absolute |
| וּמֵאֶ֣רֶץ | and from [the] land of | Conjunction, preposition, noun common feminine singular construct |
| מוֹאָ֑ב | Moab | Noun proper |
| וְיַ֙יִן֙ | and wine | Conjunction, noun common masculine singular absolute |
| מִיקָבִ֣ים | from wine-presses | Preposition, noun common masculine plural absolute |
| הִשְׁבַּ֔תִּי | I have made to cease | Verb, Hiphil, perfect first person common singular |
| לֹֽא־ | not | Particle |
| יִדְרֹ֣ךְ | anyone will tread | Verb, Qal, imperfect third person masculine singular |
| הֵידָ֔ד | shouting | Noun common, masculine singular absolute |
| הֵידָ֖ד | shouting | Noun common, masculine singular absolute |
| לֹ֥א | not | Particle |
| הֵידָֽד׃ | shouting | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Joy and gladness are removed from the orchard and from the fields of Moab. I have stopped the flow of wine from the presses; no one treads them with shouts of joy; their shouts are not for joy. |
| KJV | And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting. |
| ASV | And gladness and joy is taken away from the fruitful field and from the land of Moab; and I have caused wine to cease from the winepresses: none shall tread with shouting; the shouting shall be no shouting. |
| YLT | And removed hath been joy and gladness From the fruitful field, Even from the land of Moab, And wine from wine-presses I have caused to cease, Shouting doth not proceed, The shouting [is] no shouting! |
| WEB | Gladness and joy is taken away from the fruitful field and from the land of Moab. I have caused wine to cease from the wine presses. No one will tread with shouting. The shouting will be no shouting. |
| BBE | All joy is gone; no longer are they glad for the fertile field and for the land of Moab; I have made the wine come to an end from the crushing vessels: no longer will the grapes be crushed with the sound of glad voices. |
Where they part company is שִׂמְחָ֥ה — see How Translations Differ.
The verse is structured around multiple main clauses, each detailing aspects of loss and cessation, emphasizing the overall theme of desolation.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁבַת
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 — Jeremiah 48:33
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Prophecy Against Moabgenerated
Jeremiah 48:33 expresses a deep sorrow for the land of Moab, indicating that joy and gladness have been removed due to impending judgment. This reflects the broader theme of loss and desolation in the context of God's pronouncements against nations that turn away from Him. The surrounding verses highlight the devastation of Moab's agricultural bounty and the cessation of joyful celebrations, emphasizing the severity of the situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 25:9–10 | behold, I will summon all the families of the north, declares the LORD, and I will send for My servant Nebuchadnezzar king of Babylon, whom I will bring against this land, against its residents, and against all the surrounding nations. So I will devote them to destruction and make them an object of horror and contempt, an everlasting desolation. |
| 2 | Isaiah 9:3 | You have enlarged the nation and increased its joy. The people rejoice before You as they rejoice at harvest time, as men rejoice in dividing the plunder. |
| 3 | Isaiah 16:9 | So I weep with Jazer for the vines of Sibmah; I drench Heshbon and Elealeh with my tears. Triumphant shouts have fallen silent over your summer fruit and your harvest. |
| 4 | Isaiah 24:7–12 | The new wine dries up, the vine withers. All the merrymakers now groan. |
| 5 | Isaiah 32:9–14 | Stand up, you complacent women; listen to me. Give ear to my word, you overconfident daughters. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — נֶאֶסְפָ֨ה, ne'esfahgenerated
The verb אָסַף (asaf) means 'to gather' or 'to remove.' In this context, it indicates that joy and gladness have been taken away, signifying a profound loss for the people of Moab. The Niphal form used here suggests that this removal is passive, emphasizing that it is not an action taken by the people themselves but rather a consequence of divine judgment.
This word appears frequently in the Hebrew Bible, often in contexts related to gathering people or things, but here it conveys the stark reality of loss and absence. The sense of gathering is inverted, showing that instead of bringing together joy, it has been withdrawn.
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 main verb of the verse is נֶאֶסְפָ֨ה, it has been removed, which governs the subject of joy and gladness. The structure emphasizes the removal of these elements from Moab's agricultural landscape, with multiple prepositional phrases detailing the sources of this loss.
The use of conjunctions and prepositional phrases creates a layered sentence that conveys the depth of Moab's desolation, with each phrase adding to the overall sense of sorrow and judgment.
Septuagint Backgroundgenerated
The Septuagint translates נֶאֶסְפָ֨ה as συνεψήσθη (sunepsēthē), which means 'has been gathered together' or 'has been removed.' This choice reflects a similar understanding of the loss of joy, but it also introduces a nuance of gathering that may suggest a collective response to the judgment.
This translation choice indicates that the translators viewed the removal of joy not just as an individual loss but as a communal experience for the people of Moab.
In plain words — the whole versegenerated
Jeremiah 48:33 tells us that joy and gladness have been taken away from the fields and vineyards of Moab. This reflects God's judgment on the land, where celebrations have ceased, and the flow of wine has stopped. The people are left in sorrow, unable to express joy as they once did.
Frequently Asked Questionsgenerated
It signifies a time of mourning and loss, indicating that the people of Moab are experiencing the consequences of divine judgment, leading to a cessation of their celebrations.
The stopping of wine flow symbolizes the end of festivities and joy in Moab, as wine is often associated with celebration and communal gatherings.
Moab's loss serves as a warning about the consequences of turning away from God and the impact it can have on community life and celebrations.
This verse fits within a larger pattern of prophetic declarations where nations face consequences for their actions, highlighting the seriousness of divine judgment.
Reflection Questionsgenerated
- In what areas of my life have I experienced a loss of joy, and what might be the cause?
- How can I cultivate joy in my own life and community, despite challenges?
- What does this passage teach about the importance of celebrating God's blessings?
- How can I respond to times of sorrow in a way that honors God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 48:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd joy and gladness is taken from the plentiful field,.... Or, from Carmel (k); not Mount Carmel in the land of Israel; for the prophecy is of Moab; though that reached to Sibmah; but here it
Read John Gill on Jeremiah 48 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.
Read Robert Jamieson on Jeremiah 48 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe time of harvest and vintage being times when the husbandmen were wont to reap the fruit of all their labours the preceding year, were times of great joy ordinarily; but the prophet foretells them of a year when there should be no such rejoicing, for they should have no wine from the winepresses, there should be no shouting as used to be in the time of harvest and of vintage.
Read Matthew Poole on Jeremiah 48 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 48:33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; [their] shouting [shall be] no shouting.Ver. 33. And joy and gladness is taken.] See Isaiah 16:10. Their shouting shall be no shouting.] Their cheer shall be changed, their note altered from what it was wont to be at their gathering in the vintage. So it shall one day fare with the drunkards and belly gods, whose laetitia vertetur in luctum, plausus in planctum, &c., mirth shall be turned into mourning, clapping of hands into wringing of hands, hallooing into howling.
Read John Trapp on Jeremiah 48 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) None shall tread with shouting.—The words bring before us the vintage-song of those who trod out the grapes (Jeremiah 25:30; Isaiah 16:10). Of this the prophet says, in a form which reminds us of the δωρααδωρα (“gifts that are no gifts”) of Soph. Aias. 674, that it shall be “no shouting,” i.e., that it shall be turned to wailing and lamentation, or the shout and tumult of battle shall have taken its place.
Read Charles John Ellicott on Jeremiah 48 →
CambridgeThe Cambridge Bible for Schools and Colleges33. This v. is taken with modifications from Isaiah 16:10. And gladness … Moab] probably genuine. From “and I have caused” to the end of Jer 48:34 seems again an expansion. none shall tread with shouting] read rather, with Isaiah, no treader shall tread. the shouting shall be no shouting] The Hebrew noun is used for both the joyous shout of the grape-treaders and for a battle-cry. Thus the clause means that the former shall be transformed into the latter. Cp. Jeremiah 25:30.
Read Cambridge on Jeremiah 48 →
Albert Barnes1798–1870Barnes' Notes on the BibleWinepresses - Rather, “wine-vats,” into which the wine runs from the presses. Their shouting shall be no shouting - The vintage shout is - silence.
Read Albert Barnes on Jeremiah 48 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-33. Substantially taken from Isaiah 16:6-10.
Read Daniel Denison Whedon on Jeremiah 48 →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
Joy and gladness are removed from the orchard and from the fields of Moab. I have stopped the flow of wine from the presses; no one treads them with shouts of joy; their shouts are not for joy.
Gladness and joy is taken away from the fruitful field and from the land of Moab. I have caused wine to cease from the wine presses. No one will tread with shouting. The shouting will be no shouting.
Joy and gladness are removed from the orchard and from the fields of Moab. I have stopped the flow of wine from the presses; no one treads them with shouts of joy; their shouts are not for joy.
Joy and gladness will disappear from the fruitful land of Moab. I will stop the flow of wine from the winepresses. No one will stomp on the grapes there and shout for joy. The shouts there will be shouts of soldiers, not the shouts of those making wine.
Tyndale line
And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.
And gladness and joy is taken away from the fruitful field and from the land of Moab; and I have caused wine to cease from the winepresses: none shall tread with shouting; the shouting shall be no shouting.
And gladness and joy is taken away, from the fruitful field and from the land of Moab; and I have caused wine to cease from the winepresses: none shall tread with shouting; the shouting shall be no shouting.
And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the wine-presses: none shall tread with shouting; their shouting shall be no shouting.
And ioye, and gladnesse is taken from the plentifull fielde, and from the land of Moab: and I haue caused wine to faile from the winepresse: none shall treade with shouting: their shouting shall be no shouting.
Strictly literal
And joy and gladness is taken away from the fruitful field and from the land of Moab; and I have caused wine to fail from the winepresses: they shall no more tread with shouting; the shouting shall be no shouting.
And removed hath been joy and gladness From the fruitful field, Even from the land of Moab, And wine from wine-presses I have caused to cease, Shouting doth not proceed, The shouting [is] no shouting!
And joy and gladness have been removed from the fruitful field, || Even from the land of Moab, || And I have caused wine to cease from winepresses, || Shouting does not proceed, || The shouting [is] not shouting!
And banished are joy and gladness from Carmel, and from the land of Moab; and I have caused the wine to cease from the wine-presses; none shall tread the press with the vintner's call; battle cry—nor vintner's call.
So celebration and rejoicing have been taken away from the fruit trees and the land of Moab. I have put an end to the wine from their winepresses. They will not tread with joyful shouts. Any shouts will not be shouts of joy.
From the Latin
Joy and gladness is taken away from Carmel, and from the land of Moab, and I have taken away the wine out of the presses: the treader of the grapes shall not sing the accustomed cheerful tune.
Simplified
There's no more celebration and happiness in Moab's orchards and fields. I have stopped the grape juice flowing from the winepresses. No one shouts for joy as they tread out the grapes. No, their shouts now are not because of joy!
All joy is gone; no longer are they glad for the fertile field and for the land of Moab; I have made the wine come to an end from the crushing vessels: no longer will the grapes be crushed with the sound of glad voices.
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 presents the verse as a lament for Moab, with the Septuagint matching closely in meaning but differing in word order. The Dead Sea Scrolls contain partial restorations, indicating some textual variations but aligning with the overall theme of loss.
וְנֶאֶסְפָ֨ה שִׂמְחָ֥ה וָגִ֛יל מִכַּרְמֶ֖ל וּמֵאֶ֣רֶץ מוֹאָ֑ב וְיַ֙יִן֙ מִיקָבִ֣ים הִשְׁבַּ֔תִּי לֹֽא־ יִדְרֹ֣ךְ הֵידָ֔ד הֵידָ֖ד לֹ֥א הֵידָֽד׃
10 of the 15 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.
[ונאספה] [שמחה] [וגיל] [מכרמל] ומארץ מואב ויין [מיקבים] [השבתי] [לוא] [ידרוך] [הידד] [הידד] [לוא] הידד
3 words on the leather — 1 partly restored, 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 48:33
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.
אָסַף (acaph) is a Hebrew verb meaning to gather or remove. It encompasses a range of actions including collecting, assembling, and withdrawing. The verb appears in various forms, such as Qal, Niphal, Piel, and Hithpael, indicating different nuances like gathering individuals or being gathered. There is no significant disagreement among the lexicons regarding its meanings.
אָסַף 209 vb. gather, remove
Qal
gather, collect
gather an individual into company of others
bring up the rear of
gather and take away, remove, withdraw
Niph.
assemble, be gathered, reflex.
pass. of Qal 2
Pass. of Qal 4; be taken away, removed, perish
Pi.
gather harvest
take in, receive into
as subst. rearguard, rearward
Pu. be gathered, of men
Hithp. gather themselves
base
H622 אָסַף gather, remove
622 'acaph aw-saf'
a primitive root; to gather for any purpose; hence, to
receive, take away, i.e. remove (destroy, leave behind, put
up, restore, etc.):--assemble, bring, consume, destroy,
felch, gather (in, together, up again), X generally, get
(him), lose, put all together, receive, recover (another from
leprosy), (be) rereward, X surely, take (away, into, up), X
utterly, withdraw.
אָסַף (a.saph) — to gather.
1) to gather, receive, remove, gather in
1a) (Qal)
1a1) to gather, collect
1a2) to gather (an individual into company of others)
1a3) to bring up the rear
1a4) to gather and take away, remove, withdraw
1b) (Niphal)
1b1) to assemble, be gathered
1b2) (pass of Qal 1a2)
1b2a) to be gathered to one's fathers
1b2b) to be brought in or into (association with others)
1b3) (pass of Qal 1a4)
1b3a) to be taken away, removed, perish
1c) (Piel)
1c1) to gather (harvest)
1c2) to take in, receive into
1c3) rearguard, rearward (subst)
1d) (Pual) to be gathered
1e) (Hithpael) to gather oneself or themselves
Conj | V-Niphal-Perf-3fs — Conjunction · verb niphal perfect third person feminine singularHC/VNp3fs
שִׂמְחָה (simchah) refers to joy, gladness, and mirth. It encompasses a range of meanings from general joyfulness to religious or festival-related happiness. The word is derived from שִׂמְחָה (H8056), which also relates to pleasure and rejoicing. The entries consistently highlight its positive connotations.
שִׂמְחָה 93 n.f. joy, gladness, mirth
base
H8057 שִׂמְחָה joy, gladness, mirth
8057 simchah sim-khaw'
from 8056; blithesomeness or glee, (religious or
festival):--X exceeding(-ly), gladness, joy(-fulness), mirth,
pleasure, rejoice(-ing).
see HEBREW for 08056
שִׂמְחָה (sim.chah) — joy.
1) joy, mirth, gladness
1a) mirth, gladness, joy, gaiety, pleasure
1b) joy (of God)
1c) glad result, happy issue
N-fs — Noun common · feminine singular absoluteHNcfsa
joi (simchah; chara):
1. Terms:
The idea of joy is expressed in the Old Testament by a wealth of synonymous terms that cannot easily be differentiated. The commonest is simchah (1Sa 18:6, etc.), variously translated in English Versions of the Bible "joy," "gladness," "mirth"; from sameah, properly "to be bright," "to shine" (Pr 13:9, "The light of the righteous rejoiceth," literally, "is bright"), but generally used figuratively "to rejoice," "be glad" (Le 23:40 and very frequent).
Other nouns are masos and sason, both from sus, properly "to spring," "leap," hence, "exult," "rejoice"; rinnah, "shouting." "joy"; gil, from verb gil or gul, "to go in a circle," hence, "be excited" (dancing round for joy), "rejoice." In the New…
גִּיל (giyl) primarily refers to rejoicing or joy, but it also denotes a circle or age, suggesting a connection to youth or a period of time. The word is built from the root associated with joy and can imply a sense of revolution or change over time. It appears in contexts related to gladness and youth.
ref
H1524a גִּיל rejoicing H1524b גִּיל circle, age
1524 giyl gheel
from 1523; a revolution (of time, i.e. an age); also joy:--X
exceedingly, gladness, X greatly, joy, rejoice(-ing), sort.
see HEBREW for 01523
גִּיל (gil) — rejoicing.
a rejoicing
גִּיל (gil) — youth.
a circle, young age
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
כַּרְמֶל (karmel) refers to a plantation or garden-land, encompassing orchards and fruitful fields. It denotes both the land itself and the produce that comes from it, such as fruits and grains. The word is built from the root associated with planting, highlighting its agricultural significance.
כַּרְמֶל n.m. 1. plantation, garden-land. 2. fruit, garden-growth
base
H3759 כַּרְמֶל 1. plantation, garden-land. 2. fruit, garden-growth
3759 karmel kar-mel'
from 3754; a planted field (garden, orchard, vineyard or
park); by implication, garden produce:--full (green) ears (of
corn), fruitful field (place), plentiful (field).
see HEBREW for 03754
כַּרְמֶל (kar.mel) — plantation.
1) plantation, garden-land, orchard, fruit orchard
2) fruit, garden-growth (meton)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Conj | Prep | N-cs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מוֹאָב (Moab) refers to both a person and a territory. It denotes Moab, the son of Lot by his eldest daughter, and the nation and land descended from him. The name means 'of his father,' highlighting the incestuous origins of Moab. The term appears in various contexts in the Old Testament, including references to the Moabites and their territory.
מוֹאָב, מֹאָב 180 n.pr.gent. et terr. Moab
Moab as son of Lot by his elder daughter
Moab:
= nation of which Lot’s son is represented as ancestor
= territory of Moab
base
H4124 מוֹאָב, מֹאָב Moab
4124 Mow'ab mo-awb
from a prolonged form of the prepositional prefix m- and 1;
from (her (the mother's)) father; Moab, an incestuous son of
Lot; also his territory and descendants:--Moab.
see HEBREW for 01
מוֹאָב (mo.av) — Moab.
Moab = "of his father"
the nation descended from the son of Lot
Also named: mo.a.vi (מוֹאָבִי "Moab" H4125)
מוֹאָב (mo.av) — Moab.
A man living at the time of the Patriarchs, first mentioned at Gen.19.37;
son of: Lot (H3876) and his first daughter (H3876H);
half-brother of Ben-ammi (H1151);
§ Moab = "of his father"
1) a son of Lot by his eldest daughter
2) the nation descended from the son of Lot
3) the land inhabited by the descendants of the son of Lot
מוֹאָב (mo.av) — (Plains of) Moab.
Combined with a.ra.vah (עֲרָבָה " Plains" H6160I)
§ Moab = "of his father"
the land inhabited by the descendants of the son of Lot
N-proper — Noun properHNpl
Moab
The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.
(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).
(3.) The land of Moab (Jer. 48:24), called also the “country of Moab” (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by…
(of his father), Mo’abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself…
of his father
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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,
יֶ֫קֶב (yeqeb) refers to a wine-vat or wine-press, derived from a root meaning to excavate. It describes a trough used for winemaking, either for crushing grapes or collecting juice. The term appears in contexts related to viticulture.
יֶ֫קֶב n.m. wine-vat, sometimes also wine-press
base
H3342 יֶ֫קֶב wine-vat, sometimes also wine-press
3342 yeqeb yeh'-keb
from an unused root meaning to excavate; a trough (as dug
out); specifically, a wine-vat (whether the lower one, into
which the juice drains; or the upper, in which the grapes are
crushed):--fats, presses, press-fat, wine(-press).
יֶ֫קֶב (ye.qev) — wine.
wine vat, wine-press
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
שָׁבַת (shabath) is a Hebrew verb meaning to cease or rest, often in the context of stopping work. It can also imply causing something to cease or fail, and is associated with observing the Sabbath. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, covering a range of meanings from simple cessation to destruction.
שָׁבַת 71 vb. cease, desist, rest
Qal 27
cease
desist from labour, rest
Niph. cease
Hiph.
40 cause to cease, put an end to
= exterminate, destroy
cause to desist from
remove
cause to fail, let be lacking
base
[שָׁבַת] vb. denom. keep, observe (sabbath)
base
H7673a שָׁבַת cease, desist, rest .. cease
. desist from labour, rest
. cease
. . cause to cease, put an end to
. = exterminate, destroy
. cause to desist from
. remove
. cause to fail, let be lacking
H7673b שָׁבַת vb. denom. keep, observe (sabbath)
7673 shabath shaw-bath'
a primitive root; to repose, i.e. desist from exertion; used
in many implied relations (causative, figurative or
specific):--(cause to, let, make to) cease, celebrate, cause
(make) to fail, keep (sabbath), suffer to be lacking, leave,
put away (down), (make to) rest, rid, still, take away.
שָׁבַת (sha.vat) — to cease.
1) to cease, desist, rest
1a) (Qal)
1a1) to cease
1a2) to rest, desist (from labour)
1b) (Niphal) to cease
1c) (Hiphil)
1c1) to cause to cease, put an end to
1c2) to exterminate, destroy
1c3) to cause to desist from
1c4) to remove
1c5) to cause to fail
שָׁבַת (sha.vat) — to keep.
(Qal) to keep or observe the sabbath
V-Hiphil-Perf-1cs — Verb · Hiphil · perfect first person common singularHVhp1cs
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
דָּרַךְ (darakh) is a Hebrew verb meaning to tread or march. It encompasses a range of actions including walking, leading, and bending a bow. The word appears in various forms, such as Qal and Hiphil, indicating both simple and causative actions. Notably, it can refer to treading down or guiding others.
דָּרַךְ vb. tread, march
Qal
tread, march, march forth
tread upon
tread wine- (or oil-) press
tread (i.e. bend) the bow
Hiph.
tread, tread down
tread (bend) the bow
causat. cause to tread or march, lead
base
H1869 דָּרַךְ tread, march
1869 darak daw-rak'
a primitive root; to tread; by implication, to walk; also to
string a bow (by treading on it in bending):--archer, bend,
come, draw, go (over), guide, lead (forth), thresh, tread
(down), walk.
דָּרַךְ (da.rakh) — to tread.
1) to tread, bend, lead, march
1a) (Qal)
1a1) to tread, march, march forth
1a2) to tread on, tread upon
1a3) to tread (a press)
1a4) to tread (bend) a bow
1a5) archer, bow-benders (participle)
1b) (Hiphil)
1b1) to tread, tread down
1b2) to tread (bend with the foot) a bow
1b3) to cause to go, lead, march, tread
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
tred.
See WINE PRESS.
הֵידָד (heydad) refers to a shout or cheering, often associated with acclamation. It is derived from an unused root meaning to shout and encompasses various forms of shouting, including that of an opponent. The entries consistently emphasize its meaning related to vocal expressions of joy or challenge.
הֵידָד n.m. shout, shouting, cheer
base
H1959 הֵידָד shout, shouting, cheer
1959 heydad hay-dawd'
from an unused root (meaning to shout);
acclamation:--shout(-ing).
הֵידָד (he.dad) — shout.
1) a shout, cheer, shouting
1a) shouting
1b) shout (of the foe)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ IN JOY AND PRAISE 1Ch 15:28; 2Ch 15:12-14; Ezr 3:11-13; Ps 5:11; 47:1; Isa 12:6; Lu 17:15; 19:37-41; Ac 3:8,9; Re 5:12-14
הֵידָד (heydad) refers to a shout or cheering, often associated with acclamation. It is derived from an unused root meaning to shout and encompasses various forms of shouting, including that of an opponent. The entries consistently emphasize its meaning related to vocal expressions of joy or challenge.
הֵידָד n.m. shout, shouting, cheer
base
H1959 הֵידָד shout, shouting, cheer
1959 heydad hay-dawd'
from an unused root (meaning to shout);
acclamation:--shout(-ing).
הֵידָד (he.dad) — shout.
1) a shout, cheer, shouting
1a) shouting
1b) shout (of the foe)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ IN JOY AND PRAISE 1Ch 15:28; 2Ch 15:12-14; Ezr 3:11-13; Ps 5:11; 47:1; Isa 12:6; Lu 17:15; 19:37-41; Ac 3:8,9; Re 5:12-14
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
הֵידָד (heydad) refers to a shout or cheering, often associated with acclamation. It is derived from an unused root meaning to shout and encompasses various forms of shouting, including that of an opponent. The entries consistently emphasize its meaning related to vocal expressions of joy or challenge.
הֵידָד n.m. shout, shouting, cheer
base
H1959 הֵידָד shout, shouting, cheer
1959 heydad hay-dawd'
from an unused root (meaning to shout);
acclamation:--shout(-ing).
הֵידָד (he.dad) — shout.
1) a shout, cheer, shouting
1a) shouting
1b) shout (of the foe)
N-ms — Noun common · masculine singular absoluteHNcmsa
→ IN JOY AND PRAISE 1Ch 15:28; 2Ch 15:12-14; Ezr 3:11-13; Ps 5:11; 47:1; Isa 12:6; Lu 17:15; 19:37-41; Ac 3:8,9; Re 5:12-14
