270. amaó
Lexical Summary
amaó: To reap, to harvest

Original Word: ἀμάω
Part of Speech: Verb
Transliteration: amaó
Pronunciation: ah-MAH-oh
Phonetic Spelling: (am-ah'-o)
KJV: reap down
NASB: mowed
Word Origin: [from G260 (ἅμα - same time)]

1. (properly) to collect
2. (by implication) reap

Strong's Exhaustive Concordance
mow down.

From hama; properly, to collect, i.e. (by implication) reap -- reap down.

see GREEK hama

NAS Exhaustive Concordance
Word Origin
of uncertain origin
Definition
to reap
NASB Translation
mowed (1).

Thayer's Greek Lexicon
STRONGS NT 270: ἀμάω

ἀμάω, (ῶ: 1 aorist ἤμησα; (from ἅμα together; hence, to gather together, cf. German sammeln; (others regard the beginning as euphonic and the word as allied to Latinmeto, English mow, thus making the sense of cutting primary, and that of gathering in secondary; cf. Vanicek, p. 673)); frequent in the Greek poets, to reap, mow down: τάς χώρας, James 5:4.

Topical Lexicon
Root Meaning and Agricultural Context

The verb ἀμάω communicates the concrete action of cutting grain or grass at harvest. In the first-century Mediterranean world, the sickle’s sweep was synonymous with sustenance, wealth, and the turning of seasons. Reaping demanded strength, coordination, and hired laborers who worked from dawn until the bundles were stacked for threshing. Because the work was seasonal and intensive, day-laborers relied on immediate payment to feed their households before nightfall.

Old Testament Background

Though ἀμάω is Greek, its imagery echoes Hebrew harvest laws that protected workers and the poor. Moses commanded, “You shall not oppress a hired servant…you are to give him his wages each day before the sun sets” (Deuteronomy 24:14-15). The gleaning statutes of Leviticus 19:9-10 and the redemption account of Ruth underline God’s concern that landowners treat harvesters with righteousness, reflecting His covenant character.

Usage in the New Testament: James’s Prophetic Warning

James 5:4 contains the only New Testament occurrence: “Look, the wages you failed to pay the workers who mowed your fields are crying out against you”. The participle ἀμησάντων pictures men still weary from swinging their sickles while their rightful pay remains in the vaults of wealthy landowners. James frames the unpaid wages as an indictment echoing the blood of Abel (Genesis 4:10). The Lord of Hosts Himself testifies on behalf of the defrauded.

Theology of Labor and Justice

By choosing harvest vocabulary, James joins a scriptural chorus that identifies God as both provider (Psalm 104:14) and just Judge (Psalm 98:9). Reaping becomes a moral test:
• Employers must reflect divine righteousness (Colossians 4:1).
• Laborers trust the Lord who “will reward each one for whatever good he does” (Ephesians 6:8).
• Withheld wages jeopardize eternal standing; “the cries…have reached the ears of the Lord” anticipates final judgment.

Christ’s Teaching on Harvest and Judgment

Jesus often turned harvest scenes into eschatological parables. In Matthew 13:39-43 the harvest marks the consummation of the age when angels separate wheat from weeds. While ἀμάω itself is not used, the shared field imagery clarifies James’s point: earthly injustice will not survive the universal reaping performed by the Son of Man (Matthew 25:31-46).

Ministry Application

1. Economic Integrity: Churches and Christian businesses should pay workers promptly and fairly, guarding the reputation of the gospel.
2. Advocacy: Believers are called to defend exploited laborers, echoing the prophetic voice of James.
3. Spiritual Harvest: Faithful sowing of the word anticipates reaping in due season (Galatians 6:9). Physical harvest reminds congregations of evangelistic urgency.

Historical Notes on Harvest Practices

• First-century Judean fields were commonly reaped with short iron sickles; a strong laborer could cut one korban (about a sheaf) every few minutes.
• Day-laborers gathered in village squares at sunrise. Failure to hire them or to pay them by dusk was considered a grave social offense, as reflected in the Didache 13.
• Estates in Galilee sometimes belonged to absentee landlords, increasing the risk of wage abuse—precisely the situation James confronts.

Related Concepts and Words

Therízō (Strong’s 2325) – to reap, often figuratively for gathering souls (John 4:38).

Misthós (Strong’s 3408) – wages, reward; central to James 5:4.

Kérugma – proclamation; prophetic denunciations of social sin accompany calls to repentance. Together these terms frame a biblical ethic of work and recompense.

Summary

At first glance ἀμάω appears minor, surfacing only once in the Greek New Testament. Yet its inclusion in James 5:4 anchors a sweeping biblical principle: the God who supplies harvests also defends harvesters. Every sickle stroke obliges employers to mirror divine justice, and every unpaid coin becomes evidence in God’s court. The harvest field therefore stands not only for provision but also for accountability, urging believers toward integrity, compassion, and readiness for the final reaping.

Forms and Transliterations
αμησαντων αμησάντων ἀμησάντων αμήσατε αμήσετε αμήση αμήσης αμήσητε ημβλύνθησαν ημβλυώπουν amesanton amesánton amēsantōn amēsántōn
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
James 5:4 V-APA-GMP
GRK: ἐργατῶν τῶν ἀμησάντων τὰς χώρας
NAS: of the laborers who mowed your fields,
KJV: who have reaped down your
INT: workmen having harvested the fields

Strong's Greek 270
1 Occurrence


ἀμησάντων — 1 Occ.

269
Top of Page
Top of Page