Proverbs 4:17 — Word Study
WLCכִּ֣י לָ֭חֲמוּ לֶ֣חֶם רֶ֑שַׁע וְיֵ֖ין חֲמָסִ֣ים יִשְׁתּֽוּ׃
BSAForkîy [as a result of their actions] they eatlâcham■ [consume, feed on] the breadlechem [food, sustenance] of wickednessreshaʻ [immorality, evil deeds] and drinkshâthâh▸ [partake of, indulge in] the wineyayin [intoxicating beverage] of violencechâmâç [cruelty, injustice, chaotic behavior]
| Greek | English | Parsing |
|---|---|---|
| כִּ֣י | for | Particle |
| לָ֭חֲמוּ | they eat | Verb, Qal, perfect third person common plural |
| לֶ֣חֶם | [the] bread of | Noun common, masculine singular construct |
| רֶ֑שַׁע | wickedness | Noun common, masculine singular absolute |
| וְיֵ֖ין | and [the] wine of | Conjunction, noun common masculine singular construct |
| חֲמָסִ֣ים | violence | Noun common, masculine plural absolute |
| יִשְׁתּֽוּ׃ | they drink | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they eat the bread of wickedness and drink the wine of violence. |
| KJV | For they eat the bread of wickedness, and drink the wine of violence. |
| ASV | For they eat the bread of wickedness, And drink the wine of violence. |
| YLT | For they have eaten bread of wickedness, And wine of violence they drink. |
| WEB | For they eat the bread of wickedness and drink the wine of violence. |
| BBE | The bread of evil-doing is their food, the wine of violent acts their drink. |
Where they part company is חֲמָסִים — see How Translations Differ.
Two main verbs, each with a noun phrase as an object. The structure emphasizes the actions of the wicked and the nature of what they consume.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָחַם
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 4:17
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 — The Path of the Wicked vs. the Righteousgenerated
Proverbs 4:17 presents a stark contrast between the behaviors of the wicked and the righteous. The preceding verses describe how the wicked cannot rest until they commit evil, emphasizing their relentless pursuit of wrongdoing. This passage serves as a warning about the consequences of immoral choices and the destructive nature of wickedness, which is further explored in the following verses that highlight the path of the righteous.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:17 | “Stolen water is sweet, and bread eaten in secret is tasty!” |
| 2 | Proverbs 20:17 | Food gained by fraud is sweet to a man, but later his mouth is full of gravel. |
| 3 | Job 24:5–6 | Indeed, like wild donkeys in the desert, the poor go to work foraging for food; the wasteland is food for their children. |
| 4 | Psalm 14:4 | Will the workers of iniquity never learn? They devour my people like bread; they refuse to call upon the LORD. |
| 5 | Jeremiah 5:26–28 | For among My people are wicked men; they watch like fowlers lying in wait; they set a trap to catch men. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — רֶשַׁע, Re.sha'generated
The Hebrew word רֶשַׁע (resha`) refers to wickedness or moral wrong, encompassing various forms of wrongdoing, including violence and ethical violations. It is derived from a root meaning 'to be wrong' and is often used in contexts relating to both personal and societal morality.
In this verse, רֶשַׁע describes the sustenance that the wicked consume, indicating that their actions are not just momentary but are integral to their very being. It highlights the idea that they derive satisfaction and nourishment from their immoral deeds.
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
Two finite verbs govern the sentence: לָחֲמוּ (they eat) and יִשְׁתּֽוּ (they drink). Each verb is followed by a noun phrase that serves as the object, describing what is consumed.
The structure emphasizes the actions of the wicked, with the verbs placed prominently at the beginning of the clauses, underscoring their active participation in evil.
Septuagint Backgroundgenerated
The Septuagint translates לֶחֶם as σῖτα, which means 'grain' or 'food', maintaining the focus on sustenance. This choice aligns with the Hebrew meaning but may suggest a broader understanding of nourishment.
For חֲמָסִים, the LXX uses παρανόμῳ, which indicates a sense of wrongdoing or injustice, reflecting the moral implications of the Hebrew term.
In plain words — the whole versegenerated
Proverbs 4:17 tells us that the wicked consume evil and violence as if they were food and drink. This verse highlights how their actions are integral to their lives, showing a deep connection between their choices and their sustenance.
Frequently Asked Questionsgenerated
It means to derive sustenance or satisfaction from immoral actions, suggesting that the wicked find fulfillment in their wrongdoing.
Violence is compared to wine to illustrate its intoxicating and destructive effects, similar to how excessive drinking can lead to chaos and poor judgment.
This verse follows a discussion about the wicked's inability to rest until they commit evil, reinforcing the theme of their relentless pursuit of wrongdoing.
The contrast serves to highlight the moral choices individuals make and the consequences of those choices, emphasizing the importance of living righteously.
Reflection Questionsgenerated
- In what ways do I see the effects of wickedness in the world around me?
- How can I ensure that I am feeding on righteousness rather than wickedness?
- What are some examples of how violence manifests in society today?
- How can I encourage others to choose the path of righteousness over wickedness?
The early church on this verse — how the Fathers read it
The verse has been referenced by early commentators like Bede, who discusses the implications of consuming wickedness and violence.
They eat the bread of wickedness, etc. Thus, by the action of wicked crimes, they are delighted as if by set feasts. Or certainly they drink the wine of the condemned, and they rejoice in taking ears of grain from the hungry,Early Church Fathers on Proverbs 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they eat the bread of wickedness,.... Either that is gotten by wicked and unlawful means, or wickedness itself is bread unto them; it is that to their minds as bread is to their bodies; they feed
Read John Gill on Proverbs 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor they eat the bread of wickedness, and drink the wine of violence.
Read Robert Jamieson on Proverbs 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey eat the bread of wickedness: the sense is either, 1. Wickedness is as necessary and as pleasant to them as their bread; which suits well with the former verse. Or, 2. They live wholly upon what they get by wicked courses; which gives the reason of what he last said, why they could not sleep without prey. The wine of violence, i.e. gotten by violence. See on the former clause.
Read Matthew Poole on Proverbs 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 4:17 For they eat the bread of wickedness, and drink the wine of violence.Ver. 17. For they eat the bread of wickedness.] As Tartarians feed upon dead carcasses of horses, asses, cats, dogs, yea, when they stink, and are full of maggots, and hold them as dainty as we do venison. As spiders feed upon aconite; as Mithridates, and the maid in Pliny, upon spiders; or as the Turkish galley slaves upon opium - they will eat near an ounce at a time, as if it were bread (the tithe whereof would kill him that is not accustomed to it), and can neither sleep nor live without it. Petcham’ s Valley of Vanity. A genus of poisonous plants, belonging to the family Ranunculaceae. esp. the common…
Read John Trapp on Proverbs 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) The bread of wickedness.—i.e., acquired by wickedness, as (Proverbs 10:2) “treasures of wickedness.”
Read Charles John Ellicott on Proverbs 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. For they eat the bread of wickedness] By privately stealing. And drink the wine of violence.] By highway robbery.
Read AdamClarke on Proverbs 4 →CambridgeThe Cambridge Bible for Schools and Colleges17. This verse may be taken either (1) literally, they procure their bread and wine, get their living, by wickedness and violence, or (2) figuratively, wickedness and violence are to them as meat and drink. Comp. Job 15:16; Job 34:7; John 4:34.
Read Cambridge on Proverbs 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Eat… bread of wickedness — The same sentiment in another form. They have as strong an appetite for wickedness and violence as for food and intoxicating drink.
Read Daniel Denison Whedon on Proverbs 4 →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 they eat the bread of wickedness and drink the wine of violence.
For they eat the bread of wickedness and drink the wine of violence.
For they eat the bread of wickedness and drink the wine of violence.
For they eat bread gained from wickedness and drink wine obtained from violence.
Tyndale line
For they eat the bread of wickedness, and drink the wine of violence.
For they eat the bread of wickedness, And drink the wine of violence.
For they eat the bread of wickedness, and drink the wine of violence.
For they eat the bread of wickedness, and drink the wine of violence.
For they eate the breade of wickednesse, and drinke the wine of violence.
Strictly literal
For they eat the bread of wickedness, and drink the wine of violence.
For they have eaten bread of wickedness, And wine of violence they drink.
For they have eaten bread of wickedness, || And they drink wine of violence.
For they eat the bread of wickedness; and the wine of violence do they drink.
For they eat the bread of wickedness and drink the wine of violence.
From the Latin
They eat the bread of wickedness, and drink the wine of iniquity.
Simplified
For they eat the bread of wickedness and drink the wine of violence.
The bread of evil-doing is their food, the wine of violent acts their 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 of Proverbs 4:17 states, "For they eat the bread of wickedness and drink the wine of violence," using the Hebrew phrase "כִּ֣י לָ֭חֲמוּ לֶ֣חֶם רֶ֑שַׁע וְיֵ֖ין חֲמָסִ֣ים יִשְׁתּֽוּ." The Septuagint agrees with the Masoretic Text in meaning and word correspondence, as all seven words match, although the word order and articles may differ due to translation choices. There are no significant differences noted in the Samaritan Pentateuch or the Dead Sea Scrolls for this verse, indicating a strong textual consistency across these ancient witnesses.
כִּ֣י לָ֭חֲמוּ לֶ֣חֶם רֶ֑שַׁע וְיֵ֖ין חֲמָסִ֣ים יִשְׁתּֽוּ׃
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 4:17
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…
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
לֶ֫חֶם (lechem) means bread or food, encompassing items like grain and provisions for both humans and animals. It is derived from a related root and is used in various contexts, particularly in the Old Testament. The entries consistently emphasize its primary association with bread, though they also acknowledge its broader meaning as food.
לֶ֫חֶם 296 n.m. and (rarely) f. bread, food
base
H3899 לֶ֫חֶם bread, food
3899 lechem lekh'-em
from 3898; food (for man or beast), especially bread, or
grain (for making it):--((shew-))bread, X eat, food, fruit,
loaf, meat, victuals. See also 1036.
see HEBREW for 03898
see HEBREW for 01036
לֶ֫חֶם (le.chem) — food.
: food(eating)
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: bread.
: bread/loaf
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
לֶ֫חֶם (le.chem) — food: allowance.
: allowance
1) bread, food, grain
1a) bread
1a1) bread
1a2) bread-corn
1b) food (in general)
N-cs — Noun common · masculine singular constructHNcmsc
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…
רֶ֫שַׁע (resha`) refers to wickedness or moral wrong. It encompasses various forms of wrongdoing, including violence, crime against civil law, and ethical violations. The word is derived from a root meaning 'to be wrong' and is used in contexts relating to both personal and societal morality.
רֶ֫שַׁע n.m. wickedness
base
H7562 רֶ֫שַׁע wickedness
7562 resha` reh'-shah
from 7561; a wrong (especially moral):--iniquity,
wicked(-ness).
see HEBREW for 07561
רֶ֫שַׁע (re.sah) — wickedness.
1) wrong, wickedness, guilt
1a) wickedness (as violence and crime against civil law)
1b) wickedness (of enemies)
1c) wickedness (in ethical relations)
N-ms — Noun common · masculine singular absoluteHNcmsa
wik'-ed-nes:
1. In the Old Testament:
The state of being wicked; a mental disregard for justice, righteousness, truth, honor, virtue; evil in thought and life; depravity; sinfulness; criminality. See SIN. Many words are rendered "wickedness." There are many synonyms for wickedness in English and also in the Hebrew. Pride and vanity lead to it: "All the proud, and all that work wickedness (rish`ah) shall be stubble" (Mal 4:1). Akin to this is the word `awen, "iniquity," "vanity": "She eateth, and wipeth her mouth, and saith, I have done no wickedness" (Pr 30:20). Then we have the word hawwah, meaning "mischief," "calamity," coming from inward intent upon evil: "Lo, this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in…
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
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
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…
חָמָס (chamac) refers to concepts of violence and wrongdoing. It encompasses terms like cruelty, injustice, and unjust gain. The word is built from a root that implies violent actions or dealings. The entries consistently highlight its negative connotations without significant disagreement.
חָמָס n.m. violence, wrong
base
H2555 חָמָס violence, wrong
2555 chamac khaw-mawce'
from 2554; violence; by implication, wrong; by meton. unjust
gain:--cruel(-ty), damage, false, injustice, X oppressor,
unrighteous, violence (against, done), violent (dealing),
wrong.
see HEBREW for 02554
חָמָס (cha.mas) — violence.
violence, wrong, cruelty, injustice
N-mp — 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)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
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