Habakkuk 2:15 — Word Study
WLCה֚וֹי מַשְׁקֵ֣ה רֵעֵ֔הוּ מְסַפֵּ֥חַ חֲמָתְךָ֖ וְאַ֣ף שַׁכֵּ֑ר לְמַ֥עַן הַבִּ֖יט עַל־ מְעוֹרֵיהֶֽם׃
BSAWoehôwy [a cry of sorrow, a warning of judgment] to him who gives drinkshâqâh [to make drunk, to intoxicate] to his neighborsrêaʻ [friends, companions] pouring itçâphach untilʼaph they are drunkshâkar [intoxicated, in a state of stupor] in order tomaʻan gazenâbaṭ [to look, to stare] atʻal their nakednessmâʻôwr△ [shame, exposed condition, private parts]
| Greek | English | Parsing |
|---|---|---|
| ה֚וֹי | woe to! | Particle |
| מַשְׁקֵ֣ה | [one who] makes drink | Verb, Hiphil, participle (active) masculine singular common |
| רֵעֵ֔הוּ | neighbor his | Noun common masculine singular construct, suffix |
| מְסַפֵּ֥חַ | [you are] pouring out | Verb, Piel, participle (active) masculine singular |
| חֲמָתְךָ֖ | rage your | Noun common feminine singular construct, suffix |
| וְאַ֣ף | and even | Conjunction, particle |
| שַׁכֵּ֑ר | you make [them] drunk | Verb, Piel, infinitive construct common |
| לְמַ֥עַן | so as | Particle |
| הַבִּ֖יט | to look | Verb, Hiphil, infinitive construct common |
| עַל־ | on | Preposition |
| מְעוֹרֵיהֶֽם׃ | nakedness their | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to him who gives drink to his neighbors, pouring it from the wineskin until they are drunk, in order to gaze at their nakedness! |
| KJV | ¶ Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness! |
| ASV | Woe unto him that giveth his neighbor drink, to thee that addest thy venom, and makest him drunken also, that thou mayest look on their nakedness! |
| YLT | Woe [to] him who is giving drink to his neighbour, Pouring out thy bottle, and also making drunk, In order to look on their nakedness. |
| WEB | “Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies! |
| BBE | A curse on him who gives his neighbour the wine of his wrath, making him overcome with strong drink from the cup of his passion, so that you may be a witness of their shame! |
Translations agree on the main message of warning and judgment in this verse.
The sentence has a main clause followed by participial and purpose clauses, which clarify the actions and intentions involved.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁקָה
The sentence as the grammar sees it Open the tree ›
1 of 11 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 — Habakkuk 2:15
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 — Woe to the Intoxicatorgenerated
Habakkuk 2:15 presents a strong condemnation of those who give drink to their neighbors, leading them into drunkenness for the purpose of exploiting their vulnerability. This verse is part of a larger passage where God warns against the actions of the wicked and the consequences that follow. It highlights the moral decay and the exploitation of others in society, reflecting a theme found throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 19:32–35 | Come, let us get our father drunk with wine so we can sleep with him and preserve his line.” |
| 2 | 2 Samuel 11:13 | Then David invited Uriah to eat and drink with him, and he got Uriah drunk. And in the evening Uriah went out to lie down on his cot with his master’s servants, but he did not go home. |
| 3 | 2 Samuel 13:26–28 | “If not,” said Absalom, “please let my brother Amnon go with us.” “Why should he go with you?” the king asked. |
| 4 | Jeremiah 25:15 | This is what the LORD, the God of Israel, said to me: “Take from My hand this cup of the wine of wrath, and make all the nations to whom I send you drink from it. |
| 5 | Jeremiah 51:7 | Babylon was a gold cup in the hand of the LORD, making the whole earth drunk. The nations drank her wine; therefore the nations have gone mad. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — הוֹי, Hogenerated
The word הוֹי (ho) is an interjection expressing sorrow or lament, often translated as 'woe.' It signifies a warning of judgment and conveys deep emotional distress. This word appears frequently in the prophetic texts to announce impending doom or to call attention to serious moral failings.
In this verse, it sets a tone of urgency and foreboding, indicating the seriousness of the actions being condemned. The emotional weight of this word underscores the consequences of leading others into sin.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses the word woe, which is consistent across various translations, including the KJV and ASV.
Sentence Structuregenerated
The main verb governing the verse is מַשְׁקֵ֣ה (mashkeh), meaning 'to give drink.' It is followed by participial phrases that describe the actions of pouring and making drunk. The sentence structure emphasizes the actions leading to the shameful result of exposing nakedness.
The arrangement of the clauses highlights the sequence of actions: first, the act of giving drink, followed by the intention behind it, and culminating in the shameful outcome. This structure reinforces the moral lesson against such behavior.
Septuagint Backgroundgenerated
The Septuagint translates הוֹי as ὦ (ō), maintaining the sense of lamentation. This choice reflects the emotional gravity of the warning.
The Greek term used for 'give drink' is ποτίζων (), which carries a similar connotation of providing drink but can also imply a more intentional action of intoxicating, aligning with the Hebrew context.
In plain words — the whole versegenerated
Habakkuk 2:15 warns about the dangers of giving drink to others, leading them to drunkenness for the purpose of looking at their nakedness. This verse serves as a moral lesson against exploiting others and highlights the shame that follows such actions.
Frequently Asked Questionsgenerated
It refers to the act of intoxicating others, leading them into a vulnerable state for the purpose of exploitation.
The warning emphasizes the moral implications of taking advantage of others' weaknesses, which leads to shame and disgrace.
This verse reflects broader biblical themes regarding the dangers of drunkenness and the importance of treating others with respect and dignity.
We learn the importance of moral integrity and the responsibility we have to protect others from harm, rather than exploiting their vulnerabilities.
Reflection Questionsgenerated
- In what ways might I unintentionally lead others into harmful situations?
- How can I ensure that my actions reflect care and respect for those around me?
- What are some practical steps I can take to avoid contributing to the moral decay in my community?
- How does this warning resonate with the challenges we face in today's society?
The early church on this verse — how the Fathers read it
Early church fathers like Origen and Jerome referenced this verse to discuss moral behavior and the dangers of leading others into sin.
What then are we to do who received such instructions about interpretation from Paul, a teacher of the church? Does it not seem right that we apply this kind of rule that was delivered to us in a similar way in other passages? Or as some…Early Church Fathers on Habakkuk 2 →
Woe to him who gives drink to his friend, sending forth his gall and intoxicating him, so that he may see his nakedness. He is filled with shame instead of glory.Early Church Fathers on Habakkuk 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Habakkuk 2:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe unto him that giveth his neighbour drink,.... Before the full accomplishment of the above prophecy concerning the abundance of the knowledge of the Lord in the earth, and before the utter
Read John Gill on Habakkuk 2 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!
Read Robert Jamieson on Habakkuk 2 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnother public and crying sin of this Chaldean kingdom was excessive drinking, and making one another drunk, and for this God will severely punish. Puttest thy bottle to him; forcing them by importunity or threats to drink by greater measures then they can bear. Makest him drunken also; never givest over till thou hast made him vile and loathsome, as well as senseless in his drink. That thou mayest look on their nakedness; designing to put the greatest abuse on them, exposing them to view, scorn, and derision, or to beastly or not to be named uncleanness, which vice the Babylonians are charged with by Herodotus and Ctesias. Another public and crying sin of this Chaldean kingdom was…
Read Matthew Poole on Habakkuk 2 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHabakkuk 2:15 Woe unto him that giveth his neighbour drink, that puttest thy bottle to [him], and makest [him] drunken also, that thou mayest look on their nakedness!Ver. 15. Woe unto him that giveth his neighbour drink] The Babylonians (among other their flagitious practices afore mentioned) were much addicted to drunkenness, as is recorded by Herodotus, Ctesias, and others. Their land was sick of drink, and would therefore spue them out: themselves were men of wine, Habakkuk 2:5 (see the note), and should therefore drink deep of the wine of God’ s fierce wrath. They drank to their neighbours or companions, not in a way either of courtesy or charity, but purposely to intoxicate them, to…
Read John Trapp on Habakkuk 2 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6-20) The destruction of the Chaldæans has hitherto been only implied. It is now plainly foretold in a denunciatory song, put into the mouths of the invader’s victims. In this song there are five strophes, of three verses each, 6-8; 9-11; 12-14; 15-17; 18-20.
Read Charles John Ellicott on Habakkuk 2 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Wo unto him that giveth his neighbour drink] This has been considered as applying to Pharaoh-hophra, king of Egypt, who enticed his neighbours Jehoiachin and Zedekiah to rebel against Nebuchadnezzar, whereby the nakedness and imbecility of the poor Jews was soon discovered; for the Chaldeans soon took Jerusalem, and carried its kings, princes, and people, into captivity.
Read AdamClarke on Habakkuk 2 →
CambridgeThe Cambridge Bible for Schools and Colleges15–17. Fourth woe: his contemptuous humiliation of prostrate potentates and nations 15. The helplessness of the nations before the power or the craft of the Chaldean and his contemptuous treatment of them when subject to him is represented under the figure of giving one to drink to intoxication and then making brutal merriment over the exposure of his nakedness (Genesis 9:21). That puttest thy bottle to him] As the text stands the verse reads: Woe to him that giveth his neighbour drink, mixing therewith (or, adding thereto) thy wrath, and makest him drunken also. The idea would be, not that the wrath was the drink, but only mixed with it or added to it (1 Samuel 2:36; Isaiah 14:1). This is…
Read Cambridge on Habakkuk 2 →
Albert Barnes1798–1870Barnes' Notes on the BibleFrom cruelty the prophet goes on to denounce the woe on insolence.
Read Albert Barnes on Habakkuk 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Woe to him who gives drink to his neighbors, pouring it from the wineskin until they are drunk, in order to gaze at their nakedness!
“Woe to him who gives his neighbor drink, pouring your inflaming wine until they are drunk, so that you may gaze at their naked bodies!
Woe to him who gives drink to his neighbors, pouring it from the wineskin until they are drunk, in order to gaze at their nakedness!
“You who force your neighbor to drink wine are as good as dead – you who make others intoxicated by forcing them to drink from the bowl of your furious anger, so you can look at their genitals.
Tyndale line
¶ Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!
Woe unto him that giveth his neighbor drink, to thee that addest thy venom, and makest him drunken also, that thou mayest look on their nakedness!
Woe unto him that giveth his neighbour drink, that addest thy venom thereto, and makest him drunken also, that thou mayest look on their nakedness!
Woe to him that giveth his neighbor drink, that puttest thy bottle to him , and makest him drunken also, that thou mayest look on their nakedness!
Wo vnto him that giueth his neighbour drinke: thou ioynest thine heate, and makest him drunken also, that thou mayest see their priuities.
Strictly literal
Woe unto him that giveth his neighbour drink, — that pourest out thy flask, and makest [him] drunken also, that thou mayest look on their nakedness!
Woe [to] him who is giving drink to his neighbour, Pouring out thy bottle, and also making drunk, In order to look on their nakedness.
Woe [to] him who is giving drink to his neighbor, || Pouring out your bottle, and also making drunk, || In order to look on their nakedness.
Woe unto him that maketh his neighbors drink, [to thee] that pourest out thy poisonous [wine], and makest them also drunken, in order to look on their nakedness!
'Woe to the one who forces his neighbors to drink— you express your anger over and you make them drunk in order to look at their nakedness.'
From the Latin
Woe to him that giveth drink to his friend, and presenteth his gall, and maketh him drunk, that he may behold his nakedness.
Simplified
What disaster is coming to you who make your neighbors drunk! You force your cup of anger on them and make them drink so you may see them naked.
A curse on him who gives his neighbour the wine of his wrath, making him overcome with strong drink from the cup of his passion, so that you may be a witness of their shame!
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 and the Septuagint largely agree in their wording, with 10 of the 11 words matched. This indicates a consistent understanding of the verse's message across these ancient texts.
ה֚וֹי מַשְׁקֵ֣ה רֵעֵ֔הוּ מְסַפֵּ֥חַ חֲמָתְךָ֖ וְאַ֣ף שַׁכֵּ֑ר לְמַ֥עַן הַבִּ֖יט עַל־ מְעוֹרֵיהֶֽם׃
10 of the 11 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.
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 Habakkuk 2:15
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.
הוֹי (hoy) is an interjection expressing dissatisfaction and pain, often translated as 'ah,' 'alas,' or 'woe.' It is used in lamentations and conveys a sense of sorrow or distress. The word is a prolonged form of another Hebrew term, indicating its emotional weight.
הוֹי 81 interj. expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
base
H1945 הוֹי expressing usually dissatisfaction and pain, Ah, Alas, Ha (not distinctly Woe!) used in lamentations
1945 howy hoh'ee
a prolonged form of 1930 (akin to 188); oh!:--ah, alas, ho,
O, woe.
see HEBREW for 01930
see HEBREW for 0188
הוֹי (hoy) — woe!.
ah!, alas!, ha!, ho!, O!, woe!
Part — ParticleHTj
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
The Hebrew word שָׁקָה (sha.qah) is a primitive root meaning to cause to drink or to water. It covers the act of giving drink to both animals and plants, as well as the concept of irrigation. The entries indicate various grammatical forms, including Hiphil, Pual, and Niphal, with no significant disagreement among lexicons.
[שָׁקָה] vb. Hiph. cause to drink water, give to drink
Hiph. water, irrigate, ground
water, give drink to
Pu. the marrow of his bones is watered, (refreshed, invigorated).
base
H8248 שָׁקָה Hiph. cause to drink water, give to drink
8248 shaqah shaw-kaw'
a primitive root; to quaff, i.e. (causatively) to irrigate or
furnish a potion to:--cause to (give, give to, let, make to)
drink, drown, moisten, water. See 7937, 8354.
see HEBREW for 07937
see HEBREW for 08354
שָׁקָה (sha.qah) — to water: watering.
: watering(ANIMALS/PLANTS)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: drink.
: drink(PEOPLE)
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
שָׁקָה (sha.qah) — to water: cupbearer.
: cupbearer
1) to give to drink, irrigate, drink, water, cause to drink water
1a) (Hiphil)
1a1) to water, irrigate
1a2) to water, give drink to
1b) (Pual) to be watered
1c) (Niphal) variant
V-Hiphil — Verb · Hiphil · participle (active) masculine singular commonHVhrmsc
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
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
סָפַח (saphach) primarily means to join or attach. It can refer to various forms of joining, such as attaching oneself or being joined together. Additionally, the related verb שִׂפַּח (sipach) means to cause a scab or smite with a scab, as noted in Isaiah 3:17. The lexicons show a clear distinction between these meanings without significant disagreement.
[סָפַח] vb. join, attach to
Qal attach me, pray, to one of the priest’s offices.
Niph. and they shall attach themselves to the house of Jacob
Pi. joining (to it?) thy fury
Pu. are joined together, hold themselves together
Hithp. they have driven me out from joining myself with the inheritance of י׳.
base
שִׂפַּח vb. Pi. denom. cause a scab upon, smite with scab;—Is 3:17
ref
H5596a סָפַח join, attach to H5596b שִׂפַּח vb. Pi. denom. cause a scab upon, smite with scab
5596 caphach saw-fakh'
or saphach (Isaiah 3:17) {saw-fakh'}; a primitive root;
properly, to scrape out, but in certain peculiar senses (of
removal or association):--abiding, gather together, cleave,
smite with the scab.
סָפַח (sa.phach) — to attach.
1) to join, attach to, join together
1a) (Qal) to join, attach to
1b) (Niphal) to attach oneself
1c) (Piel) joining (participle)
1d) (Pual) to be joined together, hold oneself together
1e) (Hithpael) to join oneself
שִׂפַּח (si.pach) — to scar.
(Piel) to cause a scab upon, smite with scab
V-Piel — Verb · Piel · participle (active) masculine singularHVprmsa
The Hebrew word חֵמָה (*chemah*) primarily means heat and rage, encompassing concepts like fever, poison, and burning anger. It can refer to human anger as well as divine wrath, and is noted in Daniel's vision. The entries highlight its figurative use related to intense emotions and reactions.
חֵמָה, (once חֵמָא) 121 n.f. heat, rage
heat:
fever
venom, poison
burning anger, rage:
of man
of the he-goat in Daniel's vision
of God
base
H2534 חֵמָה, (once חֵמָא) heat, rage . heat: . fever
. venom, poison
. burning anger, rage: . of man
. of the he-goat in Daniel's vision
. of God
2534 chemah khay-maw'
or (Dan. 11:44) chemaC {khay-maw'}; from 3179; heat;
figuratively, anger, poison (from its fever):--anger, bottles,
hot displeasure, furious(-ly, -ry), heat, indignation, poison,
rage, wrath(- ful). See 2529.
see HEBREW for 03179
see HEBREW for 02529
חֵמָה (che.mah) — rage.
1) heat, rage, hot displeasure, indignation, anger, wrath, poison, bottles
1a) heat
1a1) fever
1a2) venom, poison (fig.)
1b) burning anger, rage
Aramaic equivalent: che.ma (חֱמָא "rage" H2528)
HNcfsc/Sp2ms — Noun common feminine singular construct · suffixHNcfsc/Sp2ms
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
Conj | Adv — Conjunction · particleHC/Tj
שָׁכַר (shakar) is a Hebrew verb meaning to be or become drunk. It covers various forms, including making oneself or others drunk, and can also imply causing someone to be helpless. The entries indicate its use in different grammatical forms, such as Qal, Piel, Hiphil, and Hithpael, but do not provide specific verse references.
[שָׁכַר] vb. be, or become, drunk, drunken
Qal become drunken
Pi. make drunken
Hiph. id.: i.e. make princes helpless
Hithp. how long wilt thou make thyself drunken [a drunken spectacle]?
base
H7937 שָׁכַר be, or become, drunk, drunken .become drunken
. make drunken
. id.: i.e. make princes helpless
. how long wilt thou make thyself drunken [a drunken spectacle]?
7937 shakar shaw-kar'
a primitive root; to become tipsy; in a qualified sense, to
satiate with a stimulating drink or (figuratively)
influence:--(be filled with) drink (abundantly), (be, make)
drunk(-en), be merry. (Superlative of 8248.)
see HEBREW for 08248
שָׁכַר (sha.khar) — be drunk.
1) to be or become drunk or drunken, be intoxicated
1a) (Qal) to become drunken
1b)(Piel) to make drunken, cause to be drunk
1c) (Hiphil) to cause to be drunk
1d) (Hithpael) to make oneself drunk
V-Piel-Ptc — Verb · Piel · infinitive construct commonHVpcc
Drunk
The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.
The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God’s wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To “add drunkenness to thirst” (
מַ֫עַן (ma`an) is a preposition and conjunction meaning 'for the sake of' or 'on account of.' It conveys purpose or intent, indicating a motive or aim, and is used adverbially. The word is derived from a root meaning 'heed' or 'purpose' and appears in contexts that express reasons or intentions.
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
base
H4616 מַ֫עַן prep. and conj. for the sake of, on account of, to the intent or in order that
4616 ma`an mah'-an
from 6030; properly, heed, i.e. purpose; used only
adverbially, on account of (as a motive or an aim),
teleologically, in order that:--because of, to the end
(intent) that, for (to,... 's sake), + lest, that, to.
see HEBREW for 06030
מַ֫עַן (ma.an) — because.
1) purpose, intent prep
1a) for the sake of
1b) in view of, on account of
1c) for the purpose of, to the intent that, in order to conj
1d) to the end that
Prep — ParticleHTc
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
נָבַט (nabat) is a Hebrew verb meaning to look or regard. It encompasses various nuances, such as looking intently, considering, and showing favor or care. The entries indicate its use in different grammatical forms, specifically the Piel and Hiphil stems, which emphasize the act of looking or regarding. No significant disagreements among lexicons are noted.
[נָבַט] vb. Pi., Hiph. look
Pi. look
Hiph. look
base
H5027 נָבַט look
5027 nabat naw-bat'
a primitive root; to scan, i.e. look intently at; by
implication, to regard with pleasure, favor or care:--(cause
to) behold, consider, look (down), regard, have respect, see.
נָבַט (na.vat) — to look.
1) to look, regard
1a) (Piel) to look
1b) (Hiphil)
1b1) tolook
1b2) to regard, show regard to, pay attention to, consider
1b3) to look upon, regard, show regard to
V-Hiphil-Inf-a — Verb · Hiphil · infinitive construct commonHVhcc
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מָעוֹר (ma`owr) refers to nakedness, specifically the pudenda, and is noted in the plural form. It appears in the context of Hebrew 2:15, where it is used to convey this meaning.
[מָעוֹר] n.[m.] nakedness, pudendum;—only pl. sf. Hb 2:15.
ref
H4589 מָעוֹר
4589 ma`owr maw-ore'
from 5783; nakedness, i.e. (in plural) the
pudenda:--nakedness.
see HEBREW for 05783
מָעוֹר (ma.or) — nakedness.
nakedness, pudendum
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3mp
