Micah 6:15 — Word Study
WLCאַתָּ֥ה תִזְרַ֖ע וְלֹ֣א תִקְצ֑וֹר אַתָּ֤ה תִדְרֹֽךְ־ זַ֙יִת֙ וְלֹא־ תָס֣וּךְ שֶׁ֔מֶן וְתִיר֖וֹשׁ וְלֹ֥א תִשְׁתֶּה־ יָּֽיִן׃
BSA◂Youʼattâh [the one being addressed] will sowzâraʻ▸ [plant seeds, scatter for growth] but notlôʼ reapqâtsar▸ [harvest, gather in] ◂youʼattâh will pressdârak▸ oliveszayith [tread the olive tree, extract oil] but notlôʼ anoint yourselvesçûwk▸ [smear, apply] with oilshemen [olive oil, ointment] you will tread grapestîyrôwsh [crush, trample for wine] but notlôʼ drinkshâthâh▸ [consume, enjoy] the wineyayin [fermented and intoxicating]
| Greek | English | Parsing |
|---|---|---|
| אַתָּ֥ה | you | Pronoun |
| תִזְרַ֖ע | you will sow | Verb, Qal, imperfect second person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| תִקְצ֑וֹר | you will reap | Verb, Qal, imperfect second person masculine singular |
| אַתָּ֤ה | you | Pronoun |
| תִדְרֹֽךְ־ | you will tread | Verb, Qal, imperfect second person masculine singular |
| זַ֙יִת֙ | olive[s] | Noun common, masculine singular absolute |
| וְלֹא־ | and not | Conjunction, particle |
| תָס֣וּךְ | you will anoint yourself | Verb, Qal, imperfect second person masculine singular |
| שֶׁ֔מֶן | oil | Noun common, masculine singular absolute |
| וְתִיר֖וֹשׁ | and new wine | Conjunction, noun common masculine singular absolute |
| וְלֹ֥א | and not | Conjunction, particle |
| תִשְׁתֶּה־ | you will drink | Verb, Qal, imperfect second person masculine singular |
| יָּֽיִן׃ | wine | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will sow but not reap; you will press olives but not anoint yourselves with oil; you will tread grapes but not drink the wine. |
| KJV | Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine. |
| ASV | Thou shalt sow, but shalt not reap; thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine. |
| YLT | Thou — thou sowest, and thou dost not reap, Thou — thou treadest the olive, And thou pourest not out oil, And new wine — and thou drinkest not wine. |
| WEB | You will sow, but won’t reap. You will tread the olives, but won’t anoint yourself with oil; and crush grapes, but won’t drink the wine. |
| BBE | You will put in seed, but you will not get in the grain; you will be crushing olives, but your bodies will not be rubbed with the oil; and you will get in the grapes, but you will have no wine. |
Where they part company is תִקְצ֑וֹר — see How Translations Differ.
The sentence is structured with a series of main clauses followed by subordinate phrases, illustrating the contrast between actions and their outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbזָרַע
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 — Micah 6:15
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 — Consequences of Disobediencegenerated
Micah 6:15 presents a stark warning from God through the prophet Micah, highlighting the futility of the people's efforts due to their disobedience. Despite their labor in sowing, pressing olives, and treading grapes, they will not reap the rewards of their work. This reflects a broader theme in Micah where the people's unfaithfulness leads to divine judgment and loss of blessings, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 26:20 | and your strength will be spent in vain. For your land will not yield its produce, and the trees of the land will not bear their fruit. |
| 2 | Deuteronomy 28:38–40 | You will sow much seed in the field but harvest little, because the locusts will consume it. |
| 3 | Isaiah 62:8–9 | The LORD has sworn by His right hand and by His mighty arm: “Never again will I give your grain to your enemies for food, nor will foreigners drink the new wine for which you have toiled. |
| 4 | Isaiah 65:21–22 | They will build houses and dwell in them; they will plant vineyards and eat their fruit. |
| 5 | Jeremiah 12:13 | They have sown wheat but harvested thorns. They have exhausted themselves to no avail. Bear the shame of your harvest because of the fierce anger of the LORD.” |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — תִקְצ֑וֹר, tik.Tzorgenerated
The verb קָצַר (qatsar) means to reap or harvest, derived from a root that conveys the idea of cutting or gathering. In this context, it emphasizes the act of harvesting crops, which is a critical part of agricultural life.
The parsing indicates that it is in the imperfect tense, second person masculine singular, showing that it is directed at the individual being addressed. The implication is that despite their efforts, they will not experience the expected outcome of their labor.
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 verse consists of three main clauses, each beginning with the subject אַתָּ֥ה (you), followed by a verb and an adverbial phrase indicating negation. The structure emphasizes the contrast between the actions taken and the lack of corresponding results.
The finite verbs תִזְרַ֖ע (you will sow), תִקְצ֑וֹר (you will reap), תִדְרֹֽךְ (you will tread), and תָס֣וּךְ (you will anoint) drive the action, while the repeated use of וְלֹא (and not) highlights the futility of these actions.
Septuagint Backgroundgenerated
The Septuagint translates תִקְצ֑וֹר as ἀμήσῃς, which carries the meaning of reaping or gathering. This choice reflects a focus on the action of harvesting, aligning closely with the Hebrew meaning but also emphasizing the finality of the action.
This translation choice suggests an interpretation that underscores the consequences of the people's actions, reinforcing the warning against their disobedience.
In plain words — the whole versegenerated
Micah 6:15 warns that even though the people will work hard by sowing seeds, pressing olives, and treading grapes, they will not enjoy the benefits of their efforts. This reflects a broader theme of divine judgment due to disobedience, where their actions lead to disappointment.
Frequently Asked Questionsgenerated
It signifies that despite their hard work and efforts, the people will not receive the expected rewards due to their disobedience.
This indicates that their labor will not result in blessings or the ability to enjoy the fruits of their work.
It emphasizes the futility of their efforts; they will go through the motions but will not experience the joy that should come from their labor.
It reflects the consequences of the people's unfaithfulness to God, warning them that their actions will lead to loss and disappointment.
Reflection Questionsgenerated
- In what areas of my life do I feel like I am working hard but not seeing the results I desire?
- What steps can I take to ensure that my efforts align with God's will so that I can experience His blessings?
- How can I avoid the pitfalls of disobedience that lead to unfulfilled expectations?
- What does this verse teach me about the importance of faithfulness in my actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Micah 6:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou shall sow, but thou shalt not reap,.... Either that which is sown shall not spring up, but rot in the earth; or if it does spring up, and come to maturity, yet, before that, they should be
Read John Gill on Micah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
Read Robert Jamieson on Micah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou shalt sow, be at great pains and cost in tilling and sowing, but thou shalt not reap; it shall either not thrive to a harvest, or, if it does, an enemy shall reap it. Thou shalt tread the olives, lay out thy labour and weary thyself in it, plant the tree, gather the fruit and tread it, but thou shalt not anoint thee with oil; when thus prepared to use it, an enemy shall rob thee of it. Oil in those countries was much in use, because of the great refreshment it gave to the whole body. And sweet wine: here is an ellipsis, and must be thus supplied, thou shalt tread the grapes which afford sweet wine. But shalt not drink wine; in this, as in the other two, thou shalt be disappointed, thou…
Read Matthew Poole on Micah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMicah 6:15 Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.Ver. 15. Thou shall sow, but thou shalt not reap] This had been long since threatened by Moses, Deuteronomy 28:38-40, and was now over seven hundred years after to receive its accomplishment in this people. There is an infallibility in all the menaces of God’ s mouth. Men are apt to think that they were uttered in terrorem in fear only; and to put them off, as those in the Gospel did, with a God forbid: "Who knows if the Lord will deal with us according to all his wondrous works, that is evil may pass from us?" Jeremiah 21:2. But…
Read John Trapp on Micah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Thou shalt tread the olives—i.e., as wheat upon the threshing-floor. Oil was regarded as indispensable for personal comfort. In Jotham’s parable of the trees in council about the choice of a king, the olive-tree was regarded first in estimation, before even the vine and fig-tree.
Read Charles John Ellicott on Micah 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Thou shalt sow, but thou shalt not reap] Thou shalt labour to amass property, but thou shalt not have God's blessing; and whatever thou collectest, thy enemies shall carry away. And at last carry thyself into captivity.
Read AdamClarke on Micah 6 →CambridgeThe Cambridge Bible for Schools and Colleges15. tread the olives] It is now the custom only to press the olives; in olden times, they must have been trodden as well (like grapes). Ancient oil-presses are still found in Palestine. The olives were ground to a pulp sometimes by treading, sometimes by a stone-wheel. (Thomson, The Land and the Book, p. 207.)
Read Cambridge on Micah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThou shalt sow, but thou shalt not reap - Micah renews the threatenings of the law Leviticus 26:16; Deuteronomy 28:30, Deuteronomy 28:38-41, which they had been habitually breaking.
Read Albert Barnes on Micah 6 →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
You will sow but not reap; you will press olives but not anoint yourselves with oil; you will tread grapes but not drink the wine.
You will sow, but won’t reap. You will tread the olives, but won’t anoint yourself with oil; and crush grapes, but won’t drink the wine.
You will sow but not reap; you will press olives but not anoint yourselves with oil; you will tread grapes but not drink the wine.
You will plant crops, but will not harvest them; you will squeeze oil from the olives, but you will have no oil to rub on your bodies; you will squeeze juice from the grapes, but you will have no wine to drink.
Tyndale line
Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
Thou shalt sow, but shalt not reap; thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine.
Thou shalt sow, but shalt not reap: thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine.
Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
Thou shalt sowe, but not reape: thou shalt treade the oliues, but thou shalt not anoint thee with oyle, and make sweete wine, but shalt not drinke wine.
Strictly literal
Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and new wine, but shalt not drink wine.
Thou — thou sowest, and thou dost not reap, Thou — thou treadest the olive, And thou pourest not out oil, And new wine — and thou drinkest not wine.
You sow, and you do not reap, || You tread the olive, || And you do not pour out oil, || And new wine—and you do not drink wine.
Thou wilt indeed sow, but thou shalt not reap; thou wilt indeed tread out olives, but thou shalt not anoint thyself with oil; and the juice of the grapes, but thou shalt not drink wine.
You will sow but not reap; you will tread the olives but not anoint yourselves with oil; you will press grapes but drink no wine.
From the Latin
Thou shalt sow, but shalt not reap: thou shalt tread the olives, but shalt not be anointed with the oil: and the new wine, but shalt not drink the wine.
Simplified
You will sow, but you won't reap; you will press your olives, but not use the oil; you will make your wine, but drink none of it.
You will put in seed, but you will not get in the grain; you will be crushing olives, but your bodies will not be rubbed with the oil; and you will get in the grapes, but you will have no wine.
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 is consistent with the Septuagint in most of the words present, with 13 out of 14 words matched. The Dead Sea Scrolls show one word on the leather, with one word partly restored and twelve supplied by an editor, indicating some textual damage but overall agreement in the message.
אַתָּ֥ה תִזְרַ֖ע וְלֹ֣א תִקְצ֑וֹר אַתָּ֤ה תִדְרֹֽךְ־ זַ֙יִת֙ וְלֹא־ תָס֣וּךְ שֶׁ֔מֶן וְתִיר֖וֹשׁ וְלֹ֥א תִשְׁתֶּה־ יָּֽיִן׃
13 of the 14 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.
[אתה] [תזרע] [ולא] [תקצור] [אתה] [תדרך] [זית] [ולא] תסוך שמן [ותירוש] [ולא] [תשתה] [יין]
1 word on the leather — 1 partly restored, 12 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 Micah 6:15
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.
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
זָרַע (zara`) is a Hebrew verb meaning to sow or scatter seed. It covers various aspects of planting and yielding, including the figurative sense of producing or conceiving. The root can denote actions in different forms, such as being sown or becoming pregnant. The entries indicate a range of uses, from agricultural to reproductive contexts.
זָרַע vb. sow, scatter seed
Qal
lit. sow
of shrub and tree producing, yielding seed
fig.
Niph. be sown, fructified
be sown
be fructified, made pregnant
Pu. of princes and judges under fig. of trees
Hiph.
produce seed
of a woman, = bear a child
base
H2232 זָרַע sow, scatter seed .. lit. sow
2232 zara` zaw-rah'
a primitive root; to sow; figuratively, to disseminate,
plant, fructify:--bear, conceive seed, set with sow(-er),
yield.
זָרַע (za.ra) — to sow.
1) to sow, scatter seed
1a) (Qal)
1a1) to sow
1a2) producing, yielding seed
1b)(Niphal)
1b1) to be sown
1b2) to become pregnant, be made pregnant
1c) (Pual) to be sown
1d) (Hiphil) to produce seed, yield seed
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
sou.
See SWINE.
[SWINE]
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)
Conj | Part — Conjunction · particleHC/Tn
קָצֵר (qatsar) is a Hebrew word that primarily means 'to be short' or 'to reap.' It is built from a primitive root that conveys the idea of curtailing or harvesting, applicable in both literal and figurative contexts. The entries indicate that it can express feelings of impatience or grief, as well as the act of harvesting crops.
[קָצֵר], I. קָצַר vb. be short
Qal be short
Pi. shorten
Hiph. id.
base
[קָצַר] vb. reap, harvest
H7114a קָצֵר, קָצַר be short H7114b קָצַר reap, harvest
7114 qatsar kaw-tsar'
a primitive root; to dock off, i.e. curtail (transitive or
intransitive, literal or figurative); especially to harvest
(grass or grain):--X at all, cut down, much discouraged,
grieve, harvestman, lothe, mourn, reap(-er), (be, wax)
short(-en, -er), straiten, trouble, vex.
קָצֵר (qa.tser) — be short.
1) to be short, be impatient, be vexed, be grieved
1a) (Qal) to be short
1b) (Piel) to shorten
1c) (Hiphil) to shorten
קָצַר (qa.tsar) — to reap.
1) to reap, harvest
1a) (Qal) to reap, harvest
1b) (Hiphil) to reap, harvest
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
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-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
tred.
See WINE PRESS.
זַ֫יִת (zayith) refers to an olive or olive tree, including its fruit. It is associated with illuminating oil and appears in place names like the Mount of Olives. The entries suggest it encompasses both the tree and its produce, with some lexicons noting its connection to specific locations.
זַ֫יִת n.m. olive-tree, olive
olive-tree
of fruit of olive-tree, olives
in designations of place
base
H2132 זַ֫יִת olive-tree, olive
2132 zayith zay'-yith
probably from an unused root (akin to 2099); an olive (as
yielding illuminating oil), the tree, the branch or the
berry:--olive (tree, -yard), Olivet.
see HEBREW for 02099
זַ֫יִת (za.yit) — (Mount of) Olives.
This name means olive, olive tree
Also named: elaiōn (ἐλαιών "Olivet" G1638)
זַ֫יִת (za.yit) — olive.
1) olive, olive tree
1a) olive tree
1b) olives
2) mountain facing Jerusalem on the east side
N-ms — Noun common · masculine singular absoluteHNcmsa
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)
Conj | Part — Conjunction · particleHC/Tn
סוּךְ (sukh) means to anoint or pour in anointing. It is a primitive root that conveys the action of smearing with oil, often referring to anointing oneself or another. The verb appears in various forms, including Qal and Hiphil, indicating both active and passive uses.
[סוּךְ, סִיךְ] vb. pour in anointing, anoint (NH Aram. סוּךְ anoint);—
Qal anoint, in the toilet, oft. after washing; usu.
refl. anoint oneself
act. anoint another
pass., be poured
base
H5480 [סוּךְ, סִיךְ] pour in anointing, anoint
5480 cuwk sook
a primitive root; properly, to smear over (with oil), i.e.
anoint:--anoint (self), X at all.
סוּךְ (sukh) — to anoint.
1) to anoint, pour in anointing
1a) (Qal) to anoint
1a1) to anoint oneself
1a2) to anoint (another)
1a3) to be poured
1b) (Hiphil) to anoint
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
שֶׁ֫מֶן (shemen) refers to fat or oil, particularly olive oil, and includes meanings related to richness and anointing. It is derived from the root word for grease and can also metaphorically describe fertile land. The entries consistently highlight its use in contexts like medicinal applications and anointing.
שֶׁ֫מֶן 192 n.m. fat, oil
base
H8081 שֶׁ֫מֶן fat, oil
8081 shemen sheh'-men
from 8080; grease, especially liquid (as from the olive,
often perfumed); figuratively, richness:--anointing, X fat
(things), X fruitful, oil((-ed)), ointment, olive, + pine.
see HEBREW for 08080
שֶׁ֫מֶן (she.men) — oil.
1) fat, oil
1a) fat, fatness
1b) oil, olive oil
1b1) as staple, medicament or unguent
1b2) for anointing
1c) fat (of fruitful land, valleys) (metaph)
N-ms — Noun common · masculine singular absoluteHNcmsa
oil (shemen; elaion):
1. Terms
2. Production and Storage
3. Uses
(1) As a Commodity of Exchange
(2) As a Cosmetic
(3) As a Medicine
(4) As a Food
(5) As an Illuminant
(6) In Religious Rites
(a) Consecration
(b) Offerings
(c) Burials
4. Figurative Uses
Shemen, literally, "fat," corresponds to the common Arabic senin of similar meaning, although now applied to boiled butter fat.
1. Terms:
Another Hebrew word, zayith (zeth), "olive," occurs with shemen in several passages (Ex 27:20; 30:24; Le 24:2). The corresponding Arabic zeit, a contraction of zeitun, which is the name for the olive tree as well as the fruit, is now applied to oils in general, to distinguish them from solid fats. Zeit usually means olive oil, unless some qualifying name indicates another oil. A corresponding use was made of…
Oil
Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (
Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures. Gathering , --The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. Pressing . --In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The "beaten" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (
Was employed from the earliest periods in the east, not only for the purpose of consecration, but to anoint the head, the beard, and the whole person in daily life, Ge 28:18. See ANOINTING. It was also universally used for food, Eze 16:13. Fresh and sweet olive oil was greatly preferred to butter and animal fat as a seasoning for food, and to this day in Syria almost every kind of food is cooked with oil. It had a place also among the meat-offerings in the temple, being usually mixed with the meal of the oblation, Le 5:11 6:21. For lamps, also, pure olive oil was regarded as the best, and was used in illuminating the tabernacle. These many uses for oil made the culture of the olive-tree an extensive and lucrative business,
תִּירוֹשׁ (tiyrowsh) refers to must or fresh grape juice, indicating wine that is newly pressed. The term can imply fermented wine but primarily denotes new or sweet wine. It is derived from a root meaning expulsion, suggesting the process of pressing grapes.
תִּירוֹשׁ n.m. must, fresh or new wine
base
H8492 תִּירוֹשׁ must, fresh or new wine
8492 tiyrowsh tee-roshe'
or tiyrosh {tee-roshe'}; from 3423 in the sense of expulsion;
must or fresh grape-juice (as just squeezed out); by
implication (rarely) fermented wine:--(new, sweet) wine.
see HEBREW for 03423
תִּירוֹשׁ (ti.rosh) — new wine.
wine, fresh or new wine, must, freshly pressed wine
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,
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)
Conj | Part — Conjunction · particleHC/Tn
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-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
See FOOD; DRINK, STRONG.
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.”)
→ INTOXICATING
See ABSTINENCE, TOTAL
→ See DRUNKARD
→ See DRUNKENNESS
→ See WINE
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,