Proverbs 23:20 — Word Study
WLCאַל־ תְּהִ֥י בְסֹֽבְאֵי־ יָ֑יִן בְּזֹלֲלֵ֖י בָשָׂ֣ר לָֽמוֹ׃
BSADo notʼal [refuse to, let not be] joinhâyâh▸ those who drink too muchçâbâʼ [imbibe, consume excessively] wineyayin [intoxicating beverage, strong drink] or gorgezâlal [also, in addition to, gluttonously eat, stuff] themselves on meatbâsâr [flesh, animal products]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תְּהִ֥י | you be | Verb, Qal, jussive second person masculine singular |
| בְסֹֽבְאֵי־ | among drunkards of | Preposition, verb qal participle (active) masculine plural common |
| יָ֑יִן | wine | Noun common, masculine singular absolute |
| בְּזֹלֲלֵ֖י | among gluttons of | Preposition, verb qal participle (active) masculine plural common |
| בָשָׂ֣ר | meat | Noun common, masculine singular absolute |
| לָֽמוֹ׃ | themselves | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not join those who drink too much wine or gorge themselves on meat. |
| KJV | Be not among winebibbers; among riotous eaters of flesh: |
| ASV | Be not among winebibbers, Among gluttonous eaters of flesh: |
| YLT | Be not thou among quaffers of wine, Among gluttonous ones of flesh, |
| WEB | Don’t be among ones drinking too much wine, or those who gorge themselves on meat; |
| BBE | Do not be among those who give themselves to wine-drinking, or among those who make themselves full with meat: |
Translations agree on the prohibition against excess drinking and gluttony, maintaining the core message of the verse.
The sentence is structured around a main directive with two descriptive phrases detailing the behaviors to avoid.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Proverbs 23:20
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 — Warnings Against Excessgenerated
Proverbs 23:20 provides a caution against joining those who indulge excessively in wine and food. This warning is part of a broader discourse on the dangers of overindulgence, which can lead to poverty and loss of dignity, as elaborated in the following verses. The teacher emphasizes the importance of wisdom and self-control in guiding one's choices.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:29–35 | Who has woe? Who has sorrow? Who has contentions? Who has complaints? Who has needless wounds? Who has bloodshot eyes? |
| 2 | Proverbs 20:1 | Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise. |
| 3 | Proverbs 28:7 | A discerning son keeps the law, but a companion of gluttons disgraces his father. |
| 4 | Proverbs 31:6–7 | Give strong drink to one who is perishing, and wine to the bitter in soul. |
| 5 | Isaiah 5:11–22 | Woe to those who rise early in the morning in pursuit of strong drink, who linger into the evening, to be inflamed by wine. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אַל, 'al-generated
The word אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a prohibition. It indicates a strong admonition against joining those who indulge.
As a particle, it sets the tone for the verse by clearly stating what should not be done, emphasizing the importance of avoiding the company of those who overindulge.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses Do not to convey the prohibition clearly.
Sentence Structuregenerated
The main verb in the verse is תְּהִ֥י, you be, which governs the admonition against joining others. The structure emphasizes the negative command through the use of the negative particle אַל at the beginning.
The verse is constructed with a clear directive followed by two prepositional phrases that detail the groups to avoid, creating a straightforward warning.
Septuagint Backgroundgenerated
The Septuagint translates אַל as μὴ, which also conveys a prohibition. This choice aligns closely with the Hebrew meaning and maintains the caution against excess.
The Greek translation reflects the same warning against excess, though the structure differs from the Hebrew, highlighting the translator's interpretative choices.
In plain words — the whole versegenerated
Proverbs 23:20 warns against associating with those who drink too much wine or eat excessively. This advice is part of a larger teaching on the dangers of overindulgence, which can lead to negative consequences in life.
Frequently Asked Questionsgenerated
It means to avoid the company of those who overindulge in alcohol, as their behavior can lead to negative outcomes.
Both gluttony and excessive drinking are seen as forms of lack of self-control that can lead to poverty and disgrace.
Consider the company you keep and the habits you engage in; seek moderation and wisdom in your choices.
Overindulgence can lead to poverty, loss of dignity, and negative impacts on one’s life and relationships.
Reflection Questionsgenerated
- What are some ways I can practice moderation in my own life?
- How do the people I spend time with influence my choices?
- What are some signs that I might be overindulging in certain areas?
- How can I encourage others to make wise choices about their habits?
The early church on this verse — how the Fathers read it
Bede comments on this verse, noting the importance of avoiding the company of those who indulge excessively, linking it to moral behavior.
Do not be among winebibbers, etc. For to bring meats to be eaten, is in conversation of derogation, to repeatedly mention the vices of neighbors, about whose punishment it is immediately added:Early Church Fathers on Proverbs 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 23:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBe not amongst winebibbers,.... Who drink to excess, otherwise wine may be drank, provided moderation is used; but it is not good to be in company with, excessive drinkers of it, lost a habit of
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe not among winebibbers; among riotous eaters of flesh: Be not ... among riotous eaters of flesh - literally, 'among, those who immoderately eat flesh for themselves' (Deuteronomy 21:20).
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAvoid their conversation and company, lest thou be either infected or injured by them.
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:20 Be not among winebibbers; among riotous eaters of flesh:Ver. 20. Be not among wine-bibbers.] Follow not the custom nor company of such; thou knowest not what thou mayest be drawn to do, though of thyself averse to such evil courses. Noah got no good by the luxurious old world with whom he lived; nor Lot by the intemperate Sodomites. Uriah, a good man, was at length persuaded to drink to excess. "Let him that standeth take heed lest he fall." That evil servant that presumes to "eat and drink with the drunken," shall be cut off in the middle Among riotous eaters of flesh.] Among fleshmongers, qui crapulae indulgent, that pamper their paunches, In cute curanda plus aequo…
Read John Trapp on Proverbs 23 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Be not among winebibbers] There is much of this chapter spent in giving directions concerning eating, drinking, and entertainments in general. First, the pupil is directed relative to the manner in which he is to conduct himself in his visits to the tables of the rich and great. 2. Relative to the covetous, and his intercourse with them. And 3. To public entertainments, where there were generally riot and debauch. The reasons, says Calmet, which induced the wise man to give these directions were, 1. The useless expense. 2. The loss of time. 3. The danger from bad company. And 4. The danger of contracting irregular habits, and of being induced to lead a voluptuous and effeminate…
Read AdamClarke on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges20. riotous] Rather, gluttonous, as the same word is rendered in Proverbs 23:21 and Deuteronomy 21:20, A.V.
Read Cambridge on Proverbs 23 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible20, 21. Winebibbers — That is, persons who drink excessively. Riotous eaters of flesh — Muenscher says”Prodigal of flesh for themselves.” “Prodigal of flesh for their gratification.” — Stuart.
Read Daniel Denison Whedon on Proverbs 23 →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
Do not join those who drink too much wine or gorge themselves on meat.
Don’t be among ones drinking too much wine, or those who gorge themselves on meat;
Do not join those who drink too much wine or gorge themselves on meat.
Do not spend time among drunkards, among those who eat too much meat,
Tyndale line
Be not among winebibbers; among riotous eaters of flesh:
Be not among winebibbers, Among gluttonous eaters of flesh:
Be not among winebibbers; among gluttonous eaters of flesh:
Be not among wine-bibbers; among riotous eaters of flesh:
Keepe not company with drunkards, nor with gluttons.
Strictly literal
Be not among winebibbers, among riotous eaters of flesh.
Be not thou among quaffers of wine, Among gluttonous ones of flesh,
Do not become drunk with wine, || Among gluttonous ones of flesh,
Be not among those that drink wine immoderately, among those that over-indulge in eating flesh:
Do not associate with drunkards, or with gluttonous eaters of meat,
From the Latin
Be not in the feasts of great drinkers, nor in their revellings, who contribute flesh to eat:
Simplified
Don't join in with people who drink too much wine or who stuff themselves with meat.
Do not be among those who give themselves to wine-drinking, or among those who make themselves full with meat:
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 show agreement in the overall message, although the Septuagint's wording and structure differ. The Hebrew text provides a direct prohibition, while the Greek offers a more interpretive rendering.
אַל־ תְּהִ֥י בְסֹֽבְאֵי־ יָ֑יִן בְּזֹלֲלֵ֖י בָשָׂ֣ר לָֽמוֹ׃
4 of the 7 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 Proverbs 23:20
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Juss-2ms — Verb · Qal · jussive second person masculine singularHVqj2ms
סָבָא (sa.va) means to drink heavily or imbibe. It can refer to becoming tipsy or being a drunkard, with a specific mention of drunkards in Ezekiel 23:42. The entries suggest a focus on the act of drinking to satiety, though there is some uncertainty about the plural form referring to wine-bibbers.
ref
H5433a סָבָא imbibe, drink largely H5433b סָבָא Qr = drunkards, wine-bibbers(?)
5433 caba' saw-baw'
a primitive root; to quaff to satiety, i.e. become
tipsy:--drunkard, fill self, Sabean, (wine-)bibber.
סָבָא (sa.va) — to imbibe.
1) to drink heavily or largely, imbibe
1a) (Qal)
1a1) to imbibe
סָבָא (sa.va) — be drunk.
wine-bibber, drunkard (participle) (subst)
Prep | V-Qal — Preposition · verb qal participle (active) masculine plural commonHR/Vqrmpc
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…
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,
The Hebrew word זָלַל (zalal) is a primitive root meaning 'to shake' or 'to quake.' It also conveys a figurative sense of being morally loose or worthless, and can imply squandering or being lavish. The entries highlight its use in different forms, including Qal and Niphal, but do not indicate any significant disagreement among lexicons.
[זָלַל] vb. shake
Niph. shake, quake
base
[זָלַל] vb. 1. be light, worthless, 2. make light of
Qal
be worthless, insignificant
trans. make light of = be lavish with, squander
Hiph. make light of, despise
base
H2151a זָלַל shake H2151b זָלַל . be light, worthless
. make light of
2151 zalal zaw-lal'
a primitive root (compare 2107); to shake (as in the wind),
i.e. to quake; figuratively, to be loose morally, worthless or
prodigal:--blow down, glutton, riotous (eater), vile.
see HEBREW for 02107
זָלַל (za.lal) — to shake.
1) (Qal) to shake, tremble, quake
1a) (Niphal) to shake, quake
זָלַל (za.lal) — be vile.
1) to be worthless, be vile, be insignificant, be light
1a) (Qal)
1a1) to be worthless, be insignificant
1a2) to make light of, squander, be lavish with
Prep | V-Qal — Preposition · verb qal participle (active) masculine plural commonHR/Vqrmpc
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…
בָּשָׂר (basar) means 'flesh' and encompasses various meanings, including the physical body, kinship, and a euphemism for male genitalia. It can refer to humans, animals, and all living things, highlighting the frailty of man in relation to God. The entries consistently emphasize its bodily and relational aspects.
בָּשָׂר 266 n.m. flesh
of the body
flesh for the body itself
male organ of generation (euphemism)
flesh for kindred, blood-relations
man over against God as frail or erring
base
H1320 בָּשָׂר flesh . of the body
. flesh for the body itself
. male organ of generation (euphemism)
. flesh for kindred, blood-relations
. man over against God as frail or erring
1320 basar baw-sawr'
from 1319; flesh (from its freshness); by extension, body,
person; also (by euphem.) the pudenda of a man:--body, (fat,
lean) flesh(-ed), kin, (man-)kind, + nakedness, self, skin.
see HEBREW for 01319
בָּשָׂר (ba.sar) — flesh.
1) flesh
1a) of the body
1a1) of humans
1a2) of animals
1b) the body itself
1c) male organ of generation (euphemism)
1d) kindred, blood-relations
1e) flesh as frail or erring (man against God)
1f) all living things
1g) animals
1h) mankind
Aramaic equivalent: be.shar (בְּשַׁר "flesh" H1321)
N-ms — Noun common · masculine singular absoluteHNcmsa
met (broma, brosis): In the King James Version used for food in general, e.g. "I had my meat of herbs" (2 Esdras 12:51); "his disciples were gone away into the city to buy meat," the Revised Version (British and American) "food" (Joh 4:8). The English word signified whatever is eaten, whether of flesh or other food.
It does not appear that the word "meat" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by "flesh." The word "meat," when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the "meat offering." [MEAT OFFERING OFFERING]
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp