Isaiah 5:22 — Word Study
WLCה֕וֹי גִּבּוֹרִ֖ים לִשְׁתּ֣וֹת יָ֑יִן וְאַנְשֵׁי־ חַ֖יִל לִמְסֹ֥ךְ שֵׁכָֽר׃
BSAWoehôwy [a cry of sorrow, expressing deep regret] to those who are heroesgibbôwr [mighty men, champions] in drinkingshâthâh wineyayin [fermented wine, intoxicating beverage] in mixingmâçak strong drinkshêkâr
| Greek | English | Parsing |
|---|---|---|
| ה֕וֹי | woe to! | Particle |
| גִּבּוֹרִ֖ים | [men] mighty | Noun common, masculine plural absolute |
| לִשְׁתּ֣וֹת | for drinking | Preposition, verb qal infinitive construct common |
| יָ֑יִן | wine | Noun common, masculine singular absolute |
| וְאַנְשֵׁי־ | and people of | Conjunction, noun common masculine plural construct |
| חַ֖יִל | ability | Noun common, masculine singular absolute |
| לִמְסֹ֥ךְ | for mixing | Preposition, verb qal infinitive construct common |
| שֵׁכָֽר׃ | strong drink | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to those who are heroes in drinking wine and champions in mixing beer, |
| KJV | Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: |
| ASV | Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink; |
| YLT | Woe [to] the mighty to drink wine, And men of strength to mingle strong drink. |
| WEB | Woe to those who are mighty to drink wine, and champions at mixing strong drink; |
| BBE | Cursed are those who are strong to take wine, and great in making mixed drinks! |
Where they part company is in the rendering of גִּבּוֹרִ֖ים — see How Translations Differ.
The main clause presents the warning, while the participial phrase adds to the description of those being critiqued.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Isaiah 5:22
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 — Woes Against Corruptiongenerated
Isaiah 5:22 is part of a series of woes pronounced by the prophet Isaiah against the people of Judah. In this section, Isaiah highlights the folly of those who take pride in their drinking and revelry, contrasting their behavior with the moral decay present in society. This verse serves as a warning against the excesses and indulgences that lead to societal downfall, similar to the warnings found in Isaiah 5:21 and Isaiah 5:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 5:11 | Woe to those who rise early in the morning in pursuit of strong drink, who linger into the evening, to be inflamed by wine. |
| 2 | Isaiah 28:1–3 | Woe to the majestic crown of Ephraim’s drunkards, to the fading flower of his glorious splendor, set on the summit above the fertile valley, the pride of those overcome by wine. |
| 3 | Proverbs 23:19–20 | Listen, my son, and be wise, and guide your heart on the right course. |
| 4 | Habakkuk 2:15 | 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! |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — גִּבּוֹר, gi.bo.Rimgenerated
The word גִּבּוֹר (gibbor) means 'mighty' or 'strong' and is used to describe a person of great strength or valor. It is often associated with warriors or champions, as seen in its frequent use throughout the Old Testament to denote heroic figures.
In this verse, it emphasizes the irony of being a 'hero' in drinking, highlighting a perverse pride in excess rather than true valor. The parsing as a masculine plural noun indicates a group of individuals who embody this misguided strength.
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 finite verb לִשְׁתּ֣וֹת (lish'tot, 'to drink') governs the first part of the verse, while the second part describes the champions in mixing strong drink. The structure emphasizes the actions of drinking and mixing as central to the critique.
The Hebrew word order places the subjects before their actions, highlighting the focus on those who are proud of their drinking habits.
Septuagint Backgroundgenerated
The Septuagint translates גִּבּוֹר as δυνάσται, which conveys a sense of power and authority. This choice indicates a broader interpretation of strength, suggesting that those who indulge in drinking also wield influence.
This translation aligns with the overall theme of the passage, which critiques those who misuse their power for indulgence rather than righteousness.
In plain words — the whole versegenerated
Isaiah 5:22 warns about people who take pride in their drinking and mixing of strong beverages. It highlights the folly of being a 'hero' in such indulgence, contrasting true strength with the excesses that lead to moral decay.
Frequently Asked Questionsgenerated
Isaiah is criticizing those who take pride in their drinking habits, suggesting that their strength is misplaced and leads to moral corruption.
The term emphasizes the skill and pride some take in preparing strong drinks, which Isaiah points out as a negative trait rather than a virtue.
The word 'woe' expresses deep regret and sorrow, indicating the seriousness of the warning against those indulging in excess.
This verse fits into Isaiah's broader critique of societal corruption, where indulgence and excess are seen as leading to downfall and moral decay.
Reflection Questionsgenerated
- In what ways do I see pride in indulgence affecting my community?
- How can I apply the lessons from this verse to my own habits and choices?
- What does true strength look like in my life, and how can I pursue it?
- How do I respond to warnings about excess in my own life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the folly of those who pride themselves in drinking and mixing strong drinks as a form of drunkenness.
Woe to those who are mighty in drinking wine, and men of strength in mixing strong drink, that is, drunkenness. To those mentioned above who rise early in the morning to pursue drunkenness, and drink until evening,Early Church Fathers on Isaiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 5:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe unto [them that are] mighty to drink wine,.... That can bear a great deal, and not be overcome and intoxicated with it; that try their strength this way with others, and get the mastery and glory
Read John Gill on Isaiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Woe unto (them that are) mighty to drink wine ... Which justify the wicked for reward.
Read Robert Jamieson on Isaiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThat are mighty to drink wine; that can drink much without intoxication, in which they gloried, as too many do at this day. To mingle, i.e. to drink; the antecedent being put for the consequent, which is usual; for they mingled it in order to drinking.
Read Matthew Poole on Isaiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 5:22 Woe unto [them that are] mighty to drink wine, and men of strength to mingle strong drink:Ver. 22. Woe unto them that are mighty to drink wine.] Iterate taxat hoc vitium, eo quod invaluerat. The prophet inveigheth against this vice a second time, because it was grown so common. Drunkards also are a sottish kind of creatures, and had therefore more than need to be double dealt with; like as physicians use to give double quantities to such as have palsies or epilepsies, so to awaken their dull, drowsy senses. Many of these sots take it for a great glory that they are mighty to drink wine; as did Darius King of Persia, who caused it to be written upon his tomb, I was a great…
Read John Trapp on Isaiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Woe unto them that are mighty to drink. . . . strong drink.—The words in part reproduce the “woe” of Isaiah 5:11-12, but with the distinctive feature that there the revellers were simply of the careless self-indulgent type, while here they are identified with the unjust and corrupt rulers. They were heroes and valiant men only in and for their cups. To such men it seemed a light matter to acquit the guilty and condemn the guiltless. The prophet dwells on the familiar truth, Judex damnatur cum nocens absolvitur. The Targum, it may be noticed, has “the mammon of falsehood” (comp. Luke xvi, 9), for the “reward” of the Hebrew.
Read Charles John Ellicott on Isaiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. Mighty to drink wine] "They show not," says Kimchi, "their strength in combating their enemies, but in drunkenness and debauchery."
Read AdamClarke on Isaiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges8–24. Denunciation of the Social Evils which call down God’s Judgment on the NationThe indictment contains six counts, each introduced by the word “Woe,” and is addressed exclusively to the upper classes, although the punishment of their sin falls on the nation as a whole. The prophet sets before us a vivid picture of a debased aristocracy, in whom public virtue has been eaten out by avarice and sensuality; and he traces with remarkable insight the effect of these sins in the religious insensibility and perversion of the moral sentiments which characterised the nobles of Judah at this time.
Read Cambridge on Isaiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleWo unto them that are mighty ... - This is the sixth specification of crime. He had already denounced the intemperate in Isaiah 5:11. But probably this was a prevailing sin.
Read Albert Barnes on Isaiah 5 →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 those who are heroes in drinking wine and champions in mixing beer,
Woe to those who are mighty to drink wine, and champions at mixing strong drink;
Woe to those who are heroes in drinking wine and champions in mixing strong drink,
Those who are champions at drinking wine are as good as dead, who display great courage when mixing strong drinks.
Tyndale line
Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink;
Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
Woe to them that are mighty to drink wine, and men of strength to mingle strong drink:
Wo vnto them that are mightie to drinke wine, and to them that are strong to powre in strong drinke:
Strictly literal
Woe unto them that are mighty for drinking wine, and men valiant to mix strong drink;
Woe [to] the mighty to drink wine, And men of strength to mingle strong drink.
Woe [to] the mighty to drink wine, || And men of strength to mingle strong drink.
Woe unto those that are heroes to drink wine, and men of might to mingle strong drink;
Woe to those who are champions at drinking wine, and masters at mixing strong drinks;
From the Latin
Woe to you that are mighty to drink wine, and stout men at drunkenness.
Simplified
Tragedy is coming to you who are wine-drinking champions, and experts at mixing alcoholic drinks;
Cursed are those who are strong to take wine, and great in making mixed drinks!
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 Dead Sea Scrolls agree on the wording of this verse, with the scrolls providing a nearly identical reading. The Septuagint, while matching some words, presents a different order and structure, reflecting its own interpretive style.
ה֕וֹי גִּבּוֹרִ֖ים לִשְׁתּ֣וֹת יָ֑יִן וְאַנְשֵׁי־ חַ֖יִל לִמְסֹ֥ךְ שֵׁכָֽר׃
6 of the 8 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.
הוי גבורים לשתות יין ואנשי חיל למסך שכר
8 words on the leather.
[הוי] [גבורים] [לשתות] יין ואנשי חיל למסך שכר
5 words on the leather — 3 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 Isaiah 5:22
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;"…
גִּבּוֹר (gibbor) means strong or mighty, and can refer to a powerful person, such as a warrior or chief. It is built from a root that implies strength and valor, covering meanings related to strength and bravery. The entries consistently emphasize its use to describe a strong man or mighty figure.
גִּבּוֹר 159 adj. strong, mighty
base
H1368 גִּבּוֹר strong, mighty
1368 gibbowr ghib-bore'
or (shortened) gibbor {ghib-bore'}; intensive from the same
as 1397; powerful; by implication, warrior, tyrant:--
champion, chief, X excel, giant, man, mighty (man, one),
strong (man), valiant man.
see HEBREW for 01397
גִּבּוֹר (gib.bor) — mighty man.
adj
1) strong, mighty
n m
2) strong man, brave man, mighty man
Adj — Noun common · masculine plural absoluteHNcmpa
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)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
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,
אֱנוֹשׁ (enowsh) refers to man or mankind, often used in a poetic context. It denotes a mortal individual, distinguishing humans from more dignified terms for man. The word encompasses both singular and collective meanings, indicating people or persons in general. Its Aramaic equivalent is אֱנָשׁ (e.nash), also meaning 'man'.
אֱנוֹשׁ n.m. man, mankind, mostly poet.
of individ.
coll. men
man, mankind
base
H582 אֱנוֹשׁ man, mankind, mostly poet.
582 'enowsh en-oshe'
from 605; properly, a mortal (and thus differing from the
more dignified 120); hence, a man in general (singly or
collectively):--another, X (blood-)thirsty, certain,
chap(-man); divers, fellow, X in the flower of their age,
husband, (certain, mortal) man, people, person, servant, some
( X of them), + stranger, those, + their trade. It is often
unexpressed in the English versions, especially when used in
apposition with another word . Compare 376.
see HEBREW for 0605
see HEBREW for 0120
see HEBREW for 0376
אֱנוֹשׁ (e.nosh) — human.
1) man, mortal man, person, mankind
1a) of an individual
1b) men (collective)
1c) man, mankind
Aramaic equivalent: e.nash (אֱנָשׁ "man" H0606)
HC/Ncmpc — Conjunction · noun common masculine plural constructHC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word חַ֫יִל (*chayil*) encompasses meanings related to strength, efficiency, wealth, and army. It is derived from a root meaning force and can refer to physical might, moral virtue, or resources. The entries consistently highlight its application to soldiers and military forces, with no significant disagreement noted among the lexicons.
חַ֫יִל 244 n.m. strength, efficiency, wealth, army
strength, usu. physical
ability, efficiency, often involving moral worth
wealth
force, army
base
H2428 חַ֫יִל strength, efficiency, wealth, army
2428 chayil khah'-yil
from 2342; probably a force, whether of men, means or other
resources; an army, wealth, virtue, valor, strength:--able,
activity, (+) army, band of men (soldiers), company, (great)
forces, goods, host, might, power, riches, strength, strong,
substance, train, (+)valiant(-ly), valour, virtuous(-ly), war,
worthy(-ily).
see HEBREW for 02342
חַ֫יִל (cha.yil) — strength: soldiers.
: soldiers/army
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חֵילֵךְ (che.lek) — Helech.
§ Helech = "your army"
a place near Arvad and Gammad
חַ֫יִל (cha.yil) — strength.
: strong
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army, soldiers/army
חַ֫יִל (cha.yil) — strength: rich.
: rich/wealth
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
חַ֫יִל (cha.yil) — strength: worthy.
: worthy
1) strength, might, efficiency, wealth, army
1a) strength
1b) ability, efficiency
1c) wealth
1d) force, army
HNcmsa — Noun common · masculine singular absoluteHNcmsa
a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezr 2:69); of mental endowment, "ability to stand in the king's palace" (Da 1:4); of talents and character, "several ability" (Mt 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1Pe 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit.
מָסַךְ (ma.sakh) is a Hebrew verb meaning to mix or mingle, particularly in the context of combining substances like wine with spices. The entries highlight its usage in producing mixtures, with a specific emphasis on the act of pouring or mixing in the Qal form.
מָסַךְ vb. mix, produce by mixing
base
H4537 מָסַךְ mix, produce by mixing
4537 macak maw-sak'
a primitive root; to mix, especially wine (with
spices):--mingle.
מָסַךְ (ma.sakh) — to mix.
1) to mix, mingle, produce by mixing
1a) (Qal) to pour, mix
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
שֵׁכָר (shekar) refers to an intoxicating or strong drink, often associated with alcoholic beverages. It is derived from a root meaning to be drunk and encompasses intensely alcoholic liquor. The term appears in contexts discussing strong drink and drunkenness.
שֵׁכָר n.[m.] intoxicating drink, strong drink
base
H7941 שֵׁכָר intoxicating dring, strong drink
7941 shekar shay-kawr'
from 7937; an intoxicant, i.e. intensely alcoholic
liquor:--strong drink, + drunkard, strong wine.
see HEBREW for 07937
שֵׁכָר (she.khar) — strong drink.
strong drink, intoxicating drink, fermented or intoxicating liquor
N-ms — Noun common · masculine singular absoluteHNcmsa
See WINE.