Isaiah 1:30

Translation
King James Version
For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
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KJV (with Strong's)
For ye shall be as an oak H424 whose leaf H5929 fadeth H5034, and as a garden H1593 that hath no water H4325.
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Complete Jewish Bible
for you will be like an oak whose leaf fades, like a garden without any water.
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Berean Standard Bible
For you will become like an oak whose leaves are withered, like a garden without water.
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American Standard Version
For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water.
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World English Bible Messianic
For you shall be as an oak whose leaf fades, and as a garden that has no water.
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Geneva Bible (1599)
For ye shalbe as an oke, whose leafe fadeth: and as a garden that hath no water.
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Young's Literal Translation
For ye are as an oak whose leaf is fading, And as a garden that hath no water.
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See also
Jeremiah 17:5Jeremiah 17:6Jeremiah 31:12Isaiah 58:11Ezekiel 17:24Isaiah 5:6Ezekiel 17:9
In the KJVVerse 17,685 of 31,102

Study This Verse

SUMMARY

Isaiah 1:30 delivers a potent prophetic judgment against the rebellious people of Judah, vividly portraying the desolate consequences of their spiritual apostasy and idolatry. Through the powerful and contrasting imagery of a once-mighty oak whose leaf withers and a cultivated garden that has become parched and barren, the verse underscores the inevitable decay, shame, and spiritual fruitlessness that result from forsaking the life-giving covenant with God and seeking vitality in false, human-made sources. It serves as a dire warning that true strength, spiritual vitality, and genuine fruitfulness are entirely dependent on an enduring connection to the Divine Source, not on misplaced trust in idols or self-reliance.

CONTEXT

  • Literary Context: Isaiah 1:30 is situated within the opening chapter of the prophet Isaiah's book, which functions as a sweeping indictment against Judah and Jerusalem for their widespread rebellion and profound spiritual sickness. The chapter commences with God's lament over His ungrateful children, who have forsaken Him despite His continuous blessings, describing their moral and spiritual corruption in vivid terms, as seen in Isaiah 1:2-3. Verses Isaiah 1:28-31 specifically detail the ultimate fate of those who reject the Lord, emphasizing the futility and shame of their idolatrous practices. The imagery of "oaks" and "gardens" in Isaiah 1:30 directly relates to the pagan worship sites mentioned in the preceding verse, Isaiah 1:29, where the people engaged in cultic rituals under sacred trees and in cultivated groves. They mistakenly believed they would find fertility, strength, or divine favor outside of the one true God. This verse, therefore, functions as a direct and inevitable consequence of the deep-seated apostasy described throughout the entire chapter.
  • Historical & Cultural Context: Isaiah's prophetic ministry spanned the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, roughly from 740-680 BC. This was a period characterized by significant political turmoil, external threats from Assyria, and a severe spiritual decline within Judah. While outwardly maintaining religious rituals and temple worship, the people had deeply compromised their covenant with Yahweh through pervasive social injustice, moral corruption, and, most critically for this passage, rampant idolatry. The "oaks" and "gardens" in Isaiah 1:30 are not merely natural features but direct allusions to specific cultic practices. Ancient Near Eastern religions, particularly Canaanite Baal worship, frequently involved sacred groves, high places, and revered trees (such as oaks or terebinths) as central sites for fertility rites, child sacrifices, and divination. The people of Judah had adopted these syncretistic practices, turning away from the Jerusalem Temple and seeking spiritual and material blessings from false gods in these pagan settings. The prophet's imagery thus directly confronts their misplaced trust and starkly exposes the barrenness and ultimate shame of such idolatry, contrasting it with the vibrant life and true blessing promised by the covenant-keeping God.
  • Key Themes: The primary message conveyed in Isaiah 1:30 is the severe Consequences of Apostasy, powerfully illustrating the inevitable decay, desolation, and spiritual death that result from turning away from God. Just as a plant withers without water, so too do the lives and spiritual vitality of individuals and nations diminish when they abandon their divine source. This leads directly to the theme of the Futility of Idolatry: the "fading oak" and "garden that hath no water" powerfully symbolize the ultimate barrenness, shame, and emptiness of trusting in false gods, human constructs, or self-sufficiency instead of the Almighty. What was once perceived as a source of strength or fertility (the oak, the garden) becomes a symbol of decay and emptiness precisely because it is disconnected from the true source of life. Furthermore, this vivid imagery serves as a prophetic declaration of Divine Judgment against unrepentant sin and rebellion, presenting a clear picture of the spiritual and physical ruin that awaits those who persist in disobedience. Finally, the stark lack of water signifies profound Spiritual Barrenness, emphasizing that lives lived apart from God, or in active rebellion against Him, cannot produce lasting good fruit; instead, they become dry, unproductive, and ultimately, shameful.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Oak (Hebrew, ʼêlâh', H424): Referring to a strong, often revered tree, specifically an oak or other robust tree. In this context, it symbolizes something seemingly robust, enduring, and often associated with pagan worship sites, as explicitly mentioned in Isaiah 1:29 regarding the "oaks that you desired." The prophet's use of "oak" here is ironic, highlighting the stark contrast between its perceived strength and its ultimate decay when God's judgment falls upon those who trusted in such false sources of power.
  • Fadeth (Hebrew, nâbêl', H5034): A primitive root meaning "to wilt," "to fall away," "fail," or "faint." Figuratively, it can also encompass the ideas of "to be foolish" or "wicked," or causatively, "to despise" or "disgrace." This word vividly describes a process of irreversible decline from vitality to decay, emphasizing the profound loss of life, honor, and strength. It signifies a complete collapse, not merely a temporary setback, implying deep shame and disgrace for those who once appeared strong.
  • Water (Hebrew, mayim', H4325): A dual noun used in a singular sense, meaning "water." Figuratively, it can represent life-sustaining elements or spiritual nourishment. In the context of a garden, the complete absence of water signifies utter desolation, barrenness, and the absolute lack of that which sustains life and fruitfulness. It underscores the spiritual drought and death experienced by those who have severed their connection to the divine source of all life and blessing.

Verse Breakdown

  • "For ye shall be as an oak whose leaf fadeth": This initial clause directly compares the rebellious people of Judah to an oak tree that is losing its leaves. While oaks are typically revered symbols of strength, longevity, and vitality, the image of its leaf fading conveys a profound sense of decay, weakness, and impending death. It suggests a loss of honor, beauty, and productive life, mirroring the spiritual and moral decline of the nation. The fading leaf points to an internal rot or a severed connection to the life-giving source, rendering the once mighty tree vulnerable, unsightly, and ultimately, dead. This imagery directly counters the pagan belief that such trees offered enduring strength or fertility.
  • "and as a garden that hath no water": This second clause powerfully reinforces the imagery of desolation and utter barrenness. A garden, by its very nature, is a place of cultivation, beauty, and fruitfulness, sustained by a consistent supply of water. However, a garden without water is the epitome of desolation—parched, unproductive, and utterly lifeless. This metaphor vividly illustrates the spiritual barrenness and fruitlessness that will characterize the lives of those who abandon God. Their spiritual landscape, once intended to flourish under divine blessing, becomes a wasteland, completely devoid of the life-sustaining presence and blessings of the Lord.

Literary Devices

Isaiah 1:30 makes profound use of Simile, explicitly comparing the rebellious people of Judah to a "fading oak" and a "garden that hath no water" through the use of the conjunction "as." This direct comparison vividly illustrates their impending state of desolation, decay, and spiritual barrenness. The verse is rich in evocative Imagery, painting a clear and visceral picture of wilting leaves and parched, lifeless earth. This sensory imagery appeals strongly to the reader's visual and tactile experience, effectively conveying spiritual truth through natural phenomena. Furthermore, Symbolism is central to the verse's powerful impact. The "oak," traditionally a symbol of strength, endurance, and even sacredness (especially in pagan contexts), now symbolizes what was once thought to be mighty but is revealed as vulnerable to decay and judgment. The "fading leaf" symbolizes the loss of vitality, honor, beauty, and life itself. The "garden," typically a symbol of beauty, cultivation, and fruitfulness, when depicted as being "without water," becomes a potent symbol of spiritual barrenness, fruitlessness, and the devastating consequences of divine judgment. Together, these literary devices create a potent, memorable, and deeply unsettling warning about the inevitable outcome of apostasy.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 1:30 profoundly articulates the biblical principle that true life, vitality, and fruitfulness are entirely contingent upon a right and dependent relationship with God, who is the ultimate source of all sustenance and blessing. It underscores the theological truth that turning away from God, whether through overt idolatry, spiritual neglect, or self-reliance, inevitably leads to spiritual barrenness, desolation, and shame. This verse serves as a divine warning against misplaced trust and the deceptive allure of false gods or human constructs, revealing that what may appear strong, beautiful, or promising in human endeavors or false worship will ultimately wither and prove fruitless without the life-giving presence of the Creator. It highlights God's justice in allowing the natural and spiritual consequences of sin to manifest, demonstrating that spiritual rebellion results in a profound loss of blessing, flourishing, and true purpose.

REFLECTION AND APPLICATION

Isaiah 1:30 serves as a timeless and poignant mirror for profound self-examination, urging us to critically consider the ultimate sources from which we draw our life, strength, and sense of identity. In a world saturated with distractions, competing allegiances, and promises of fulfillment apart from God, this verse challenges us to identify any "oaks" or "gardens" in our lives—whether they be careers, material possessions, human relationships, personal achievements, or ideologies—that we might be trusting in more deeply than in God Himself. If our spiritual roots are not deeply planted in the "living water" of God's Word and the indwelling Holy Spirit, we risk becoming like the fading oak or the parched garden, experiencing spiritual barrenness, emotional desolation, and a profound loss of true purpose and joy. This verse calls us to a radical reorientation, inviting us to repent of any spiritual drift, subtle idolatry, or self-sufficiency, and to return wholeheartedly to the Lord, for He alone is the true source of enduring life, flourishing, and genuine fruitfulness. It reminds us that authentic vitality and lasting fruit are not found in outward appearances or human constructs, but in an intimate, dependent, and obedient relationship with our Creator.

Questions for Reflection

  • What "oaks" or "gardens" in my life might I be relying on for strength, security, or fulfillment, rather than wholeheartedly trusting in God?
  • In what areas of my life do I feel spiritually "fading" or "without water," and how might this barrenness be connected to my current relationship with God?
  • How can I more intentionally draw from God's "living water"—His Word, His Spirit, and His presence—to ensure spiritual flourishing and fruitfulness in my daily life?
  • What practical steps can I take this week to root myself more deeply in Christ and His teachings, rather than in the fleeting promises and pressures of the world?

FAQ

Why does Isaiah use the imagery of an "oak" and a "garden" specifically in this context of judgment?

Answer: The prophet Isaiah's choice of "oak" and "garden" is highly significant and deeply rooted in the historical and cultural context of ancient Judah, particularly in relation to their idolatrous practices. As explicitly mentioned in Isaiah 1:29, the people of Judah had adopted pagan worship practices, often conducting rituals "under the oaks" and "in the gardens." These were common sites for idolatrous worship, particularly Canaanite fertility cults, where people believed they could find blessings, strength, and vitality from false gods like Baal and Asherah. The oak, a strong and long-lived tree, was often revered as sacred, symbolizing strength, endurance, and even divine presence in pagan traditions. Gardens were cultivated spaces, representing beauty, fertility, and life. By using these very symbols—which the Israelites had corrupted into sites of idolatry—Isaiah powerfully turns them on their head. What was intended to be a source of strength and life through pagan worship becomes a symbol of ultimate decay, shame, and barrenness when disconnected from the one true God. The imagery thus serves as a powerful indictment of the futility of their misplaced trust, demonstrating that their chosen sources of strength would themselves wither and fail.

CHRIST-CENTERED FULFILLMENT

Isaiah 1:30, with its stark imagery of spiritual barrenness and desolation resulting from humanity's rebellion and idolatry, finds its ultimate reversal and profound fulfillment in the person and work of Jesus Christ. The fading oak and the waterless garden powerfully represent humanity's desperate condition apart from God—a state of spiritual death, futility, and fruitlessness due to sin and a severed relationship with the Creator. However, Jesus presents Himself as the very source of life and spiritual sustenance, the "living water" that eternally quenches the deepest thirst of the human soul. He declares, "If anyone thirsts, let him come to me and drink" (John 7:37), offering an internal spring of water "welling up to eternal life" (John 4:14). Furthermore, Jesus is the true vine, and those who abide in Him will bear much fruit, contrasting sharply with the barrenness depicted in Isaiah: "I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing" (John 15:5). Where the oak fades and the garden withers due to a lack of water, Christ offers an eternal, abundant spring of life. Through His atoning sacrifice on the cross, He takes away the shame and barrenness of sin, offering instead abundant life, spiritual vitality, and true fruitfulness to all who believe. He came to restore humanity's broken connection to God, transforming the desolate spiritual landscape of the human heart into a flourishing garden, continually watered by the Holy Spirit, leading to a new creation where the "tree of life" flourishes and "the river of the water of life" flows freely in the New Jerusalem (Revelation 22:1-2).

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Commentary on Isaiah 1 verses 21–31

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here, I. The woeful degeneracy of Judah and Jerusalem is sadly lamented. See, 1. What the royal city had been, a faithful city, faithful to God and the interests of his kingdom among men, faithful to the nation and its public interests. It was full of judgment; justice was duly administered upon the thrones of judgment which were set there, the thrones of the house of David, Psa 122:5. Men were generally honest in their dealings, and abhorred to do an unjust thing. Righteousness lodged in it, was constantly resident in their palaces and in all their dwellings, not called in now and then to serve a turn, but at home there. Note, Neither holy cities nor royal ones, neither places where religion is professed nor places where government is administered, are faithful to their trust if religion do not dwell in them. 2. What it had now become. That beauteous virtuous spouse was now debauched, and become an adulteress; righteousness no longer dwelt in Jerusalem (terras Astraea reliquit - Astrea left the earth); even murderers were unpunished and lived undisturbed there; nay, the princes themselves were so cruel and oppressive that they had become no better than murderers; an innocent man might better guard himself against a troop of banditti or assassins than against a bench of such judges. Note, It is a great aggravation of the wickedness of any family or people that their ancestors were famed for virtue and probity; and commonly those that thus degenerate prove the most wicked of all men. Corruptio optimi est pessima - That which was originally the best becomes when corrupted the worst, Luk 11:26; Ecc 3:16; See Jer 22:15-17. The degeneracy of Jerusalem is illustrated, (1.) By similitudes (Isa 1:22): Thy silver has become dross. This degeneracy of the magistrates, whose character is the reverse of that of their predecessors, is a great a reproach and injury to the kingdom as the debasing of their coin would be and the turning of their silver into dross. Righteous princes and righteous cities are as silver for the treasury, but unrighteous ones are as dross for the dunghill. How has the gold become dim! Lam 4:1. Thy wine is mixed with water, and so has become flat and sour. Some understand both these literally: the wine they sold was adulterated, it was half water; the money they paid was counterfeit, and so they cheated all they dealt with. But it is rather to be taken figuratively: justice was perverted by their princes, and religion and the word of God were sophisticated by their priests, and made to serve what turn they pleased. Dross may shine like silver, and the wine that is mixed with water may retain the colour of wine, but neither is worth any thing. Thus they retained a show and pretence of virtue and justice, but had no true sense of either. (2.) By some instances (Isa 1:23): "Thy princes, that should keep others in their allegiance to God and subjection to his law, are themselves rebellious, and set God and his law at defiance." Those that should restrain thieves (proud and rich oppressors, those worst of robbers, and those that designedly cheat their creditors, who are no better), are themselves companions of thieves, connive at them, do as they do, and with greater security and success, because they are princes, and have power in their hands; they share with the thieves they protect in their unlawful gain (Psa 50:18) and cast in their lot among them, Pro 1:13, Pro 1:14. [1.] The profit of their places is all their aim, to make the best hand they can of them, right or wrong. They love gifts, and follow after rewards; they set their hearts upon their salary, the fees and perquisites of their offices, and are greedy of them, and never think they can get enough; nay, they will do any thing, though ever so contrary to law and justice, for a gift in secret. Presents and gratuities will blind their eyes at any time, and make them pervert judgment. These they love and are eager in the pursuit of, Hos 4:18. [2.] The duty of their places is none of their care. They ought to protect those that are injured, and take cognizance of the appeals made to them; why else were they preferred? But they judge not the fatherless, take no care to guard the orphans, nor does the cause of the widow come unto them, because the poor widow has no bribe to give, with which to make way for her and to bring her cause on. Those will have a great deal to answer for who, when they should be the patrons of the oppressed, are their greatest oppressors.

II. A resolution is taken up to redress these grievances (Isa 1:24): Therefore saith the Lord, the Lord of hosts, the Mighty One of Israel - who has power to make good what he says, who has hosts at command for the executing of his purposes, and whose power is engaged for his Israel - Ah! I will ease me of my adversaries. Observe,

1.Wicked people, especially wicked rulers that are cruel and oppressive, are God's enemies, his adversaries, and shall so be accounted and so dealt with. If the holy seed corrupt themselves, they are the foes of his own house.

2.They are a burden to the God of heaven, which is implied in his easing himself of them. The Mighty One of Israel, that can bear any thing, nay, that upholds all things, complains of his being wearied with men's iniquities, Isa 43:24. Amo 2:13.

3.God will find out a time and a way to ease himself of this burden, by avenging himself on those that thus bear hard upon his patience. He here speaks as one triumphing in the foresight of it: Ah. I will ease me. He will ease the earth of the burden under which it groans (Rom 8:21, Rom 8:22), will ease his own name of the reproaches with which it is loaded. He will be eased of his adversaries, by taking vengeance on his enemies; he will spue them out of his mouth, and so be eased of them, Rev 3:16. He speaks with pleasure of the day of vengeance being in his heart, Isa 63:4. If God's professing people conform not to his image, as the Holy One of Israel (Isa 1:4), they shall feel the weight of his hand as the Mighty One of Israel: his power, which was wont to be engaged for them, shall be armed against them. In two ways God will ease himself of this grievance: -

(1.)By reforming his church, and restoring good judges in the room of those corrupt ones. Though the church has a great deal of dross in it, yet it shall not be thrown away, but refined (Isa 1:25): "I will purely purge away thy dross. I will amend what is amiss. Vice and profaneness shall be suppressed and put out of countenance, oppressors displaced, and deprived of their power to do mischief." When things are ever so bad God can set them to rights, and bring about a complete reformation; when he begins he will make an end, will take away all the tin. Observe, [1.] The reformation of a people is God's own work, and, if ever it be done, it is he that brings it about: "I will turn my hand upon thee; I will do that for the reviving of religion which I did at first for the planting of it." He can do it easily, with the turn of his hand; but he does it effectually, for what opposition can stand before the arm of the Lord revealed? [2.] He does it by blessing them with good magistrates and good ministers of state (Isa 1:26): "I will restore thy judges as at the first, to put the laws in execution against evil-doers, and thy counsellors, to transact public affairs, as at the beginning," either the same persons that had been turned out or others of the same character. [3.] He does it by restoring judgment and righteousness among them (Isa 1:27), by planting in men's minds principles of justice and governing their lives by those principles. Men may do much by external restraints; but God does it effectually by the influences of his Spirit, as a Spirit of judgment, Isa 4:4; Isa 28:6. See Psa 85:10, Psa 85:11. [4.] The reformation of a people will be the redemption of them and their converts, for sin is the worst captivity, the worst slavery, and the great and eternal redemption is that by which Israel is redeemed from all his iniquities (Psa 130:8), and the blessed Redeemer is he that turns away ungodliness from Jacob (Rom 11:26), and saves his people from their sins, Mat 1:21. All the redeemed of the Lord shall be converts, and their conversion is their redemption: "Her converts, or those that return of her (so the margin), shall be redeemed with righteousness." God works deliverance for us by preparing us for it with judgment and righteousness. [5.] The reviving of a people's virtues is the restoring of their honour: Afterwards thou shalt be called the city of righteousness, the faithful city; that is, First, "Thou shalt be so;" the reforming of the magistracy is a good step towards the reforming of the city and the country too. Secondly, "Thou shalt have the praise of being so;" and a greater praise there cannot be to any city than to be called the city of righteousness, and to retrieve the ancient honour which was lost when the faithful city became a harlot, Isa 1:21.

(2.)By cutting off those that hate to be reformed, that they may not remain either as snares or as scandals to the faithful city. [1.] it is an utter ruin that is here threatened. They shall be destroyed and consumed, and not chastened and corrected only. The extirpation of them will be necessary to the redemption of Zion. [2.] It is a universal ruin, which will involve the transgressors and the sinners together, that is, the openly profane that have quite cast of all religion, and the hypocrites that live wicked lives under the cloak of a religious profession - they shall both be destroyed together, for they are both alike an abomination to God, both those that contradict religion and those that contradict themselves in their pretensions to it. And those that forsake the Lord, to whom they had formerly joined themselves, shall be consumed, as the water in the conduit-pipe is soon consumed when it is cut off from the fountain. [3.] It is an inevitable ruin; there is no escaping it. First, Their idols shall not be able to help them, the oaks which they have desired, and the gardens which they have chosen; that is, the images, the dunghill-gods, which they had worshipped in their groves and under the green trees, which they were fond of and wedded to, for which they forsook the true God, and which they worshipped privately in their own garden even when idolatry was publicly discountenanced. "This was the practice of the transgressors and the sinners; but they shall be ashamed of it, not with a show of repentance, but of despair, Isa 1:29. They shall have cause to be ashamed of their idols; for, after all the court they have made to them, they shall find no benefit by them; but the idols themselves shall go into captivity," Isa 46:1, Isa 46:2. Note, Those that make creatures their confidence are but preparing confusion for themselves. You were fond of the oaks and the gardens, but you yourselves shall be, 1. "Like an oak without leaves, withered and blasted, and stripped of all its ornaments." Justly do those wear no leaves that bear no fruit; as the fig-tree that Christ cursed. 2. "Like a garden without water, that is neither rained upon nor watered with the foot (Deu 11:10), that had no fountain (Sol 4:15), and consequently is parched, and all the fruits of it gone to decay." Thus shall those be that trust in idols, or in an arm of flesh, Jer 17:5, Jer 17:6. But those that trust in God never find him as a wilderness, or as waters that fail, Jer 2:31. Secondly, They shall not be able to help themselves (Isa 1:31): "Even the strong man shall be as tow not only soon broken and pulled to pieces, but easily catching fire; and his work (so the margin reads it), that by which he hopes to fortify and secure himself, shall be as a spark to his own tow, shall set him on fire, and he and his work shall burn together. His counsels shall be his ruin; his own skin kindles the fire of God's wrath, which shall burn to the lowest hell, and none shall quench it." When the sinner has made himself as tow and stubble, and God makes himself to him as a consuming fore, what can prevent the utter ruin of the sinner?

Now all this is applicable, 1. To the blessed work of reformation which was wrought in Hezekiah's time after the abominable corruptions of the reign of Ahaz. Then good men came to be preferred, and the faces of the wicked were filled with shame. 2. To their return out of their captivity in Babylon, which had thoroughly cured them of idolatry. 3. To the gospel-kingdom and the pouring out of the Spirit, by which the New Testament church should be made a new Jerusalem, a city of righteousness. 4. To the second coming of Christ, when he shall thoroughly purge his floor, his field, shall gather the wheat into his barn, into his garner, and burn the chaff, the tares, with unquenchable fire.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–31. Public domain.
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Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 2:3
In the beginning of his whole book, the prophet saw the “vision against Judah and against Jerusalem.” After listing all the many transgressions of the Jewish people and warning them about the complete destruction of Jerusalem, he brought to an end the spiritual sayings concerning them.
JeromeAD 420
Commentary on Isaiah
(Verse 30) For they will be like a terebinth tree with falling leaves; and like a garden, or a paradise, without water. Until today, the Jews reading the holy Scriptures are like terebinth trees or oaks, as Symmachus interpreted. And according to the Gospel (Matthew 21), the withered fig tree, from which the Lord sought fruits and did not find any, he cursed with eternal dryness. But even the leaves and fruits of words have now ceased to be among them: the well-watered garden, that is, the knowledge of the Scriptures, or the paradise of various trees, which is without spiritual grace, does not even produce vegetables, about which the Apostle speaks: Let him that is weak eat vegetables (Romans 14:2). And with dried roots, all the freshness has turned into dryness and decay.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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