Proverbs 23:21 — Word Study
WLCכִּי־ סֹבֵ֣א וְ֭זוֹלֵל יִוָּרֵ֑שׁ וּ֝קְרָעִ֗ים תַּלְבִּ֥ישׁ נוּמָֽה׃
BSAForkîy the drunkardçâbâʼ [one who overindulges in drink] and the gluttonzâlal [given to excessive eating, morally loose] will come to povertyyârash▸ [a state of need, lack] and drowsinessnûwmâh△ [a state of sleepiness, laziness] will clothe themlâbash▸ ◂in ragsqeraʻ [torn and worn-out clothing]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| סֹבֵ֣א | a drunkard | Verb, Qal, participle (active) masculine singular |
| וְ֭זוֹלֵל | and a glutton | Conjunction, verb qal participle (active) masculine singular |
| יִוָּרֵ֑שׁ | he will become impoverished | Verb, Niphal, imperfect third person masculine singular |
| וּ֝קְרָעִ֗ים | and rags | Conjunction, noun common masculine plural absolute |
| תַּלְבִּ֥ישׁ | it will clothe [them] | Verb, Hiphil, imperfect third person feminine singular |
| נוּמָֽה׃ | drowsiness | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the drunkard and the glutton will come to poverty, and drowsiness will clothe them in rags. |
| KJV | For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags. |
| ASV | For the drunkard and the glutton shall come to poverty; And drowsiness will clothe a man with rags. |
| YLT | For the quaffer and glutton become poor, And drowsiness clotheth with rags. |
| WEB | for the drunkard and the glutton shall become poor; and drowsiness clothes them in rags. |
| BBE | For those who take delight in drink and feasting will come to be in need; and through love of sleep a man will be poorly clothed. |
Where they part company is on the rendering of סֹבֵא — see How Translations Differ.
The sentence consists of a main clause followed by a conjunction and a subordinate clause, clearly laying out the consequences of indulgence.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנוּמָה
verbסָבָא
The sentence as the grammar sees it Open the tree ›
1 of 7 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 — Proverbs 23:21
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 Indulgencegenerated
Proverbs 23:21 warns about the dangers of overindulgence in food and drink. The verse highlights that those who engage in such behaviors will ultimately face poverty and disgrace, as they become ensnared by their own laziness. This passage fits within a broader context of advice on wise living and the importance of self-control, as seen in the preceding and following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 21:17 | He who loves pleasure will become poor; the one who loves wine and oil will never be rich. |
| 2 | Deuteronomy 21:20 | and say to the elders, “This son of ours is stubborn and rebellious; he does not obey us. He is a glutton and a drunkard.” |
| 3 | 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. |
| 4 | Joel 1:5 | Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth. |
| 5 | 1 Corinthians 5:11 | But now I am writing you not to associate with anyone who claims to be a brother but is sexually immoral or greedy, an idolater or a verbal abuser, a drunkard or a swindler. With such a man do not even eat. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — סֹבֵא, so.Ve'generated
The Hebrew word סָבָא (so.Ve') is a participle meaning 'drunkard' and describes someone who overindulges in alcohol. It emphasizes the act of drinking heavily, often leading to negative consequences, as seen in other biblical contexts.
The use of this term in Ezekiel 23:42 further illustrates its association with excessive drinking, highlighting the moral implications of such behavior.
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 main verb is יִוָּרֵ֑שׁ (he will become impoverished), governing the sentence. The structure includes a subject and two phrases that describe the consequences of indulgence.
The word order places emphasis on the consequences of the actions described, with the subject followed by the verbs and the objects, illustrating a cause-and-effect relationship.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word סֹבֵא is rendered as μέθυσος, which carries a similar meaning of 'drunkard.' This choice maintains the focus on excessive drinking.
The translation reflects a consistent understanding of the moral implications of drunkenness, aligning with the Hebrew text's warning against such behavior.
In plain words — the whole versegenerated
Proverbs 23:21 warns that those who drink too much and eat excessively will end up poor and in rags. This verse teaches the importance of moderation and self-control.
Frequently Asked Questionsgenerated
A drunkard is someone who excessively drinks alcohol, leading to negative consequences in their life.
Gluttony, or excessive eating, can lead to physical and financial ruin, as it often results in poor health and wastefulness.
Drowsiness represents laziness and a lack of motivation, which can further contribute to a person's downfall.
This verse encourages self-control and moderation in all things, reminding us of the potential consequences of indulgence.
Reflection Questionsgenerated
- What are some ways I can practice moderation in my eating and drinking habits?
- How does laziness impact my daily responsibilities and relationships?
- In what areas of my life do I struggle with self-control?
- How can I encourage others to avoid the pitfalls of indulgence?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the moral implications of laziness and indulgence, highlighting the consequences of such behaviors.
And dressed in rags will be the sluggard. For his death will find him despicable and devoid of all good works, as his languor occupied him here in seeking the crimes of another's life through slander.Early Church Fathers on Proverbs 23 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 23:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor the drunkard and the glutton shall come to poverty,.... They consuming their substance upon their bellies, in eating and drinking; see Proverbs 21:17; and drowsiness shall clothe [a man] with
Read John Gill on Proverbs 23 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
Read Robert Jamieson on Proverbs 23 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDrowsiness; immoderate sleep and idleness, which is a ready a way to poverty as gluttony or drunkenness is.
Read Matthew Poole on Proverbs 23 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:21 For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe [a man] with rags.Ver. 21. For the drunkard shall come to poverty.] Nay, to eternal misery in hell; but few men fear that; beggary they hold worse than any hell. Per mare pauperiem fugiunt, per saxa, per ignes. But poverty to such is but a prelude to a worse matter. Horat.
Read John Trapp on Proverbs 23 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Drowsiness, that follows after such debauches.
Read Charles John Ellicott on Proverbs 23 →CambridgeThe Cambridge Bible for Schools and Colleges21. drowsiness] occasioned by excess of meat and drink. Comp. Luke 21:34.
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
For the drunkard and the glutton will come to poverty, and drowsiness will clothe them in rags.
for the drunkard and the glutton shall become poor; and drowsiness clothes them in rags.
For the drunkard and the glutton will come to poverty, and drowsiness will clothe them in rags.
because drunkards and gluttons become impoverished, and drowsiness clothes them with rags.
Tyndale line
For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
For the drunkard and the glutton shall come to poverty; And drowsiness will clothe a man with rags.
For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags.
For the drunkard and the glutton shall bee poore, and the sleeper shalbe clothed with ragges.
Strictly literal
For the drunkard and the glutton shall come to poverty; and drowsiness clotheth with rags.
For the quaffer and glutton become poor, And drowsiness clotheth with rags.
For the drunkard and glutton become poor, || And drowsiness clothes with rags.
For the drunkard and the glutton will come to poverty; and drowsiness clotheth a man in rags.
for the drunkard and the glutton become poor and slumber will clothe them with rags.
From the Latin
Because they that give themselves to drinking, and that club together shall be consumed; and drowsiness shall be clothed with rags.
Simplified
For people who get drunk and overeat lose all they've got, and they spend so much time dozing that all they have left to wear is rags.
For those who take delight in drink and feasting will come to be in need; and through love of sleep a man will be poorly clothed.
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 agree in their wording for Proverbs 23:21. The Septuagint's word order differs, but all seven words correspond directly to the Hebrew.
כִּי־ סֹבֵ֣א וְ֭זוֹלֵל יִוָּרֵ֑שׁ וּ֝קְרָעִ֗ים תַּלְבִּ֥ישׁ נוּמָֽה׃
7 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 23:21
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
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)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
Glutton
(Deut. 21:20), Heb. zolel, from a word meaning “to shake out,” “to squander;” and hence one who is prodigal, who wastes his means by indulgence. In Prov. 23:21, the word means debauchees or wasters of their own body. In Prov. 28:7, the word (pl.) is rendered Authorized Version “riotous men;” Revised Version, “gluttonous.” Matt. 11:19, Luke 7:34, Greek phagos, given to eating, gluttonous.
The Hebrew word יָרַשׁ (*yarash*) is a verb meaning to take possession, inherit, or dispossess. It encompasses a range of actions from seizing and occupying land to impoverishing or ruining others. The entries indicate various forms of the verb, including Qal, Niphal, Piel, and Hiphil, which express different nuances of possession and dispossession.
יָרַשׁ 229 vb. take possession of, inherit, dispossess
Qal
take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
inherit, sq. acc. pers. = be one's heir
= impoverish
Niph. be (dispossessed =) impoverished, come to poverty
Pi. the fruit of thy ground shall the cricket get full possession
Hiph.
cause to possess or inherit
cause (others) to possess or inherit, then gen. dispossess
= impoverish
nearly = bring to ruin, destroy
take possession of a land
base
H3423 יָרַשׁ take possession of, inherit, dispossess .. take possession of, esp. bu force, have as a possession, often with collat. idea of taking in place of others, succeeding to, inheriting
. inherit, sq. acc. pers. = be one's heir
. = impoverish
. be (dispossessed =) impoverished, come to poverty
. the fruit of thy ground shall the cricket get full possession
. . cause to possess or inherit
. cause (others) to possess or inherit, then gen. dispossess
. = impoverish
. nearly = bring to ruin, destroy
. take possession of a land
3423 yarash yaw-rash'
or yaresh {yaw-raysh'}; a primitive root; to occupy (by
driving out previous tenants, and possessing in their place);
by implication, to seize, to rob, to inherit; also to expel,
to impoverish, to ruin:--cast out, consume, destroy,
disinherit, dispossess, drive(-ing) out, enjoy, expel, X
without fail, (give to, leave for) inherit(-ance, -or) +
magistrate, be (make) poor, come to poverty, (give to, make
to) possess, get (have) in (take) possession, seize upon,
succeed, X utterly.
יָרַשׁ (ya.rash) — to possess: possess.
: possess/inherit
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
1d2) to cause others to possess or inherit
1d3) to impoverish
1d4) to dispossess
1d5) to destroy, bring to ruin, disinherit
יָרַשׁ (ya.rash) — to possess: take.
: take/conquer/drive_out
1) to seize, dispossess, take possession off, inherit, disinherit, occupy, impoverish, be an heir
1a) (Qal)
1a1) to take possession of
1a2) to inherit
1a3) to impoverish, come to poverty, be poor
1b) (Niphal) to be dispossessed, be impoverished, come to poverty
1c) (Piel) to devour
1d) (Hiphil)
1d1) to cause to possess or inherit
V-Niphal-Imperf-3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
קֶ֫רַע (qera`) refers to a torn piece of garment or rag. It is derived from a related root and is used to describe ragged fabric or torn pieces. The entries consistently emphasize its meaning related to rags and torn materials.
[קֶ֫רַע] n.m. torn piece of garment, rag
base
H7168 קֶ֫רַע
7168 qera` keh'-rah
from 7167; a rag:--piece, rag.
see HEBREW for 07167
קֶ֫רַע (qe.ra) — rags.
rag, torn pieces of garment or fabric
Conj | N-mp — Conjunction · noun common masculine plural absoluteHC/Ncmpa
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
נוּמָה (nuwmah) refers to drowsiness or sleepiness, and can also figuratively denote indolence. It is derived from the root word for sleepiness, נָמַת (namat). The only specific biblical reference noted is Proverbs 23:21.
נוּמָה n.f. somnolence, fig. for indolence, Pr 23:21.
done
H5124 נוּמָה
5124 nuwmah noo-maw'
from 5123; sleepiness:--drowsiness.
see HEBREW for 05123
נוּמָה (nu.mah) — drowsiness.
drowsiness, somnolence, indolence (fig.)
N-fs — Noun common · feminine singular absoluteHNcfsa