Proverbs 31:4 — Word Study
WLCאַ֤ל לַֽמְלָכִ֨ים׀ לְֽמוֹאֵ֗ל אַ֣ל לַֽמְלָכִ֣ים שְׁתוֹ־ יָ֑יִן וּ֝לְרוֹזְנִ֗ים אֵ֣י שֵׁכָֽר׃
BSAIt is notʼal [under no circumstances] for kingsmelek [rulers, monarchs] O LemuelLᵉmûwʼêl [for God, dedicated to God] it is notʼal [never] for kingsmelek [royal persons] to drinkshâthâh [consume, indulge in] wineyayin [fermented wine, intoxicating beverage] or for rulersrâzan [as an alternative, princes, those in authority] [to crave]ʼôw [desire, long for] strong drinkshêkâr [intoxicating liquor]
| Greek | English | Parsing |
|---|---|---|
| אַ֤ל | may not [it be] | Particle |
| לַֽמְלָכִ֨ים׀ | for kings | Preposition, noun common masculine plural absolute |
| לְֽמוֹאֵ֗ל | O Lemuel | Noun proper masculine |
| אַ֣ל | may not [it be] | Particle |
| לַֽמְלָכִ֣ים | for kings | Preposition, noun common masculine plural absolute |
| שְׁתוֹ־ | to drink | Verb, Qal, infinitive construct common |
| יָ֑יִן | wine | Noun common, masculine singular absolute |
| וּ֝לְרוֹזְנִ֗ים | and for rulers | Conjunction, preposition, verb qal participle (active) masculine plural |
| אֵ֣י | where? | Particle |
| 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 | It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, |
| KJV | It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: |
| ASV | It is not for kings, O Lemuel, it is not for kings to drink wine; Nor for princes to say, Where is strong drink? |
| YLT | Not for kings, O Lemuel, Not for kings, to drink wine, And for princes a desire of strong drink. |
| WEB | It is not for kings, Lemuel, it is not for kings to drink wine, nor for princes to say, ‘Where is strong drink?’ |
| BBE | It is not for kings, O Lemuel, it is not for kings to take wine, or for rulers to say, Where is strong drink? |
All translations agree on the prohibition against kings drinking wine and craving strong drink.
The sentence is structured with a main clause followed by two subordinate clauses that elaborate on the prohibition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectשֵׁכָר
verbשָׁתָה
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 31:4
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 — Advice for Kingsgenerated
Proverbs 31:4 delivers a mother's wisdom to her son, King Lemuel, cautioning him against the consumption of wine and strong drink. This advice is rooted in the belief that such indulgences can impair judgment and lead to injustice. The surrounding verses emphasize the importance of strength and integrity in leadership, as seen in Proverbs 31:3 and Proverbs 31:5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 10:9–10 | “You and your sons are not to drink wine or strong drink when you enter the Tent of Meeting, or else you will die; this is a permanent statute for the generations to come. |
| 2 | 1 Kings 20:12–16 | Ben-hadad received this message while he and the kings were drinking in their tents, and he said to his servants, “Take your positions.” So they stationed themselves against the city. |
| 3 | Esther 3:15 | The couriers left, spurred on by the king’s command, and the edict was issued in the citadel of Susa. Then the king and Haman sat down to drink, but the city of Susa was in confusion. |
| 4 | Ecclesiastes 10:17 | Blessed are you, O land whose king is a son of nobles, and whose princes feast at the proper time— for strength and not for drunkenness. |
| 5 | Isaiah 28:7–8 | These also stagger from wine and stumble from strong drink: Priests and prophets reel from strong drink and are befuddled by wine. They stumble because of strong drink, muddled in their visions and stumbling in their judgments. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אַל, 'algenerated
The Hebrew word אַל (al) is a negative particle meaning 'not' or 'no.' It expresses prohibition, indicating what should not be done, particularly in the context of kings drinking wine.
This word appears frequently in the Hebrew Bible, emphasizing negation. Its use here underscores the seriousness of the advice given to Lemuel, suggesting that kings must uphold their responsibilities without the influence of alcohol.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with the negative particle אַל (al), indicating prohibition. The structure emphasizes the repetition for clarity: it is not for kings to drink wine, nor for rulers to crave strong drink.
The Hebrew word order places emphasis on the subjects, 'kings' and 'rulers,' highlighting their roles and the gravity of the warning.
Septuagint Backgroundgenerated
The Septuagint translates the phrase with βουλῆς (boulēs), which refers to council or authority, indicating the importance of wise counsel for rulers. This choice reflects a broader interpretation of leadership responsibilities.
The Greek term used in the LXX conveys a sense of governance and decision-making, aligning with the cautionary tone of the original Hebrew.
In plain words — the whole versegenerated
Proverbs 31:4 advises that kings should not drink wine or crave strong drink. This guidance is directed to Lemuel, emphasizing the importance of maintaining clear judgment and integrity in leadership.
Frequently Asked Questionsgenerated
Kings are advised against drinking wine because it can impair their judgment and lead to unjust decisions.
Lemuel is a king, possibly Solomon, who receives wise teachings from his mother in this passage.
'Strong drink' refers to intoxicating liquor that can lead to drunkenness and poor decision-making.
The overall message is that leaders should maintain their strength and integrity by avoiding intoxicating substances.
Reflection Questionsgenerated
- How can I apply the wisdom of avoiding distractions in my own leadership roles?
- In what ways might indulgence in substances affect my judgment and responsibilities?
- What are some practical steps I can take to ensure I remain focused on my duties?
- How does this advice resonate with the challenges faced by leaders today?
The early church on this verse — how the Fathers read it
Jerome comments on this verse in his homilies, emphasizing the dangers of wine for kings and the importance of maintaining clarity in leadership.
The wine of the flesh does not cheer the heart of man but overpowers it and produces madness; it is written, in fact, that it is not for kings to drink wine.Early Church Fathers on Proverbs 31 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 31:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] not for kings, O Lemuel,.... It is not fit for them, it is very unbecoming them; it is dishonourable to them, to such as Lemuel was, or was likely to be; or far be it from kings, let no such
Read John Gill on Proverbs 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: (It is) not for kings ... to drink wine. Let all intoxicating drink be put away from kings.
Read Robert Jamieson on Proverbs 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo drink wine, to wit, to drunkenness or excess, as the next verse explains it.
Read Matthew Poole on Proverbs 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 31:4 [It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink:Ver. 4. It is not for kings to drink wine,] i.e., To be "drunk with wine, wherein is excess," where the apostle determines excessive drinking to be downright drunkenness, viz., when as swine do their bellies, so men break their heads with filthy quaffing. This, as no man may lawfully do, so least of all princes; for in maxima libertate minima est licentia. Men are therefore the worse because they are bound to be better. Nor for princes strong drink.] Or, as some read it, Where is the strong drink? It is not for princes to ask such a question. All heady and intoxicating drinks are…
Read John Trapp on Proverbs 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) It is not for kings to drink wine.—Another of the temptations of kings. (Comp. 1 Kings 16:9; 1 Kings 20:16; Ecclesiastes 10:17.) Perversion of justice as the result of revelry is also noted by Isaiah (Isaiah 5:22-23). Comp. St. Paul’s advice to “use this world so as not abusing,” or rather “using it to the full” (1 Corinthians 7:31)
Read Charles John Ellicott on Proverbs 31 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. It is not for kings - to drink wine] An intemperate man is ill fit to hold the reins of government.
Read AdamClarke on Proverbs 31 →CambridgeThe Cambridge Bible for Schools and Colleges4. It is not for] or, Far be it from. for princes strong drink] Rather, for princes to say, Where is strong drink? This is the corrected Heb. reading for that noticed in R.V., marg., “Another reading is, to desire strong drink.”
Read Cambridge on Proverbs 31 →Albert Barnes1798–1870Barnes' Notes on the BibleSome read: “nor for princes to say, Where is strong drink?” The “strong drink” Proverbs 20:1 was distilled from barley, or honey, or dates.
Read Albert Barnes on Proverbs 31 →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
It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink,
It is not for kings, Lemuel, it is not for kings to drink wine, nor for princes to say, ‘Where is strong drink?’
It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink,
It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink,
Tyndale line
It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
It is not for kings, O Lemuel, it is not for kings to drink wine; Nor for princes to say, Where is strong drink?
It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes to say, Where is strong drink?
It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink:
It is not for Kings, O Lemuel, it is not for Kings to drink wine nor for princes strog drinke,
Strictly literal
It is not for kings, Lemuel, it is not for kings to drink wine, nor for rulers [to say], Where is the strong drink?
Not for kings, O Lemuel, Not for kings, to drink wine, And for princes a desire of strong drink.
[It is] not for kings, O Lemuel, || Not for kings, to drink wine, || And for princes—a desire of strong drink.
Not for kings, O Lemoel, not for kings [it is fitting] to drink wine, nor for princes, strong drink:
It is not for kings, Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink,
From the Latin
Give not to kings, O Lamuel, give not wine to kings: because there is no secret where drunkenness reigneth:
Simplified
Lemuel, kings shouldn't be drinking wine, rulers shouldn't be drinking alcohol.
It is not for kings, O Lemuel, it is not for kings to take wine, or for rulers to say, Where is strong drink?
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 some alignment, with five of the ten words matched. While the Septuagint presents the ideas in a different order, the core message remains consistent.
אַ֤ל לַֽמְלָכִ֨ים׀ לְֽמוֹאֵ֗ל אַ֣ל לַֽמְלָכִ֣ים שְׁתוֹ־ יָ֑יִן וּ֝לְרוֹזְנִ֗ים אֵ֣י שֵׁכָֽר׃
5 of the 10 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 31:4
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
לְמוּאֵל, transliterated as Lemuel, is a name meaning 'belonging to God.' It is associated with a king of Massa and is mentioned in Proverbs 31:1, where a mother addresses him with wise sayings. Some sources suggest that Lemuel may refer to Solomon, though this is not universally agreed upon.
לְמוּאֵל, לְמוֹאֵל n.pr.m. king of Massa
base
H3927 לְמוּאֵל, לְמוֹאֵל
3927 Lmuw'el lem-oo-ale'
or Lmow el {lem-o-ale'}; from 3926 and 410; (belonging) to
God; Lemuel or Lemoel, a symbolic name of Solomon: -Lemuel.
see HEBREW for 03926
see HEBREW for 0410
לְמוּאֵל (le.mu.el) — Lemuel.
A man living at the time of United Monarchy, first mentioned at Pro.31.1
§ Lemuel = "for God"
1) the name of an unknown king to whom his mother addressed the prudential maxims contained in some of the Proverbs
1a) might be same as king Solomon
N-proper — Noun proper masculineHNpm
lem'-u-el (lemu'el, or lemo'-el): A king whose words, an "oracle (taught him by his mother)," are given in Pr 31:1-9; and possibly the succeeding acrostic poem (31:10-31) is from the same source. Instead of translating the word after this name as "oracle" some propose to leave it as a proper name, translating "king of Massa," and referring for his kingdom to Massa (Ge 25:14), one of the sons of Ishmael, supposedly head of a tribe or sheikh of a country. It is to be noted, however, that the words of Agur in the previous chapter are similarly called massa', "oracle" with not so clear a reason for referring it to a country. See for a suggested reason for retaining the meaning "oracle" in both places, PROVERBS, THE BOOK OF, II, 6.
John Franklin Genung
Lemuel
Dedicated to God, a king whom his mother instructed (Prov. 31:1-9). Nothing is certainly known concerning him. The rabbis identified him with Solomon.
(dedicated to God), the name of an unknown king to whom his mother addressed the prudential maxims contained in (Proverbs 31:1-9) The rabbinical commentators identified Lemuel with Solomon. Others regard him as king or chief of an Arab tribe dwelling on the borders of Palestine, and elder brother of Agur, whose name stands at the head of (Proverbs 30:1)
The author of Pr 31:1-31. Some suppose it to be an enigmatical name for Solomon.
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
of Judah and Israel. For the list see table at the end of this volume.
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)
V-Qal-Inf-a — Verb · Qal · infinitive construct commonHVqcc
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
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,
רָזַן (razan) is a Hebrew verb that conveys the idea of being weighty or honorable, often associated with ruling or commanding. The entries suggest it encompasses meanings related to authority and wisdom, indicating a role of leadership. There is some uncertainty about its earlier form, רָזֹן, but the core concept remains centered on rulership and judiciousness.
[רָזַן, ? earlier רָזֹן] vb. be weighty, judicious, commanding
base
H7336 [רָזַן, ? earlier רָזֹן] be weighty, judicious, commanding
7336 razan raw-zan'
a primitive root; probably to be heavy, i.e. (figuratively)
honorable:--prince, ruler.
רָזַן (ra.zan) — to rule.
(Qal) to be weighty, be judicious, be commanding
Conj | Prep | V-Qal — Conjunction · preposition · verb qal participle (active) masculine pluralHC/R/Vqrmpa
→ (Appointed and removed by God)
→ See GOVERNMENT, GOD IN
→ Chastised Da 4
→ See NATION
→ Monarchical
See KINGS
→ Patriarchal Ge 27:29,37
→ INSTANCES OF
Nimrod Ge 10:8-10
Abraham Ge 14:13-24; 17:6; 21:21-32
Melchizedek Ge 14:18
Isaac Ge 26:26-31
Judah Ge 38:24
Heads of families Ex 6:14
Ishmael Ge 17:20
Esau, and the dukes of Edom Ge 36
Theocratic
See GOVERNMENT
אַי (ay) is an interrogative adverb meaning 'where?' It can also be prefixed to other adverbs or pronouns to add an interrogative force. The word covers a range of meanings related to location and inquiry, including 'how,' 'what,' and 'whence.'
[אַי]
interrog. adv. where?
prefixed to other adverbs or prons., אַי imparts an interrog. force
base
H335 אַי . interrog. adv. where?
. prefixed to other adverbs or prons., אַי imparts an interrog. force
335 'ay ah'ee
perhaps from 370; where? hence how?:--how, what, whence,
where, whether, which (way).
see HEBREW for 0370
אַי (ay) — where?.
1) whereto ?, whence?
2) which?, how? (in prefix with other adverb)
HTi — ParticleHTi
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.