Judges 13:4 — Word Study
WLCוְעַתָּה֙ הִשָּׁ֣מְרִי נָ֔א וְאַל־ תִּשְׁתִּ֖י יַ֣יִן וְשֵׁכָ֑ר וְאַל־ תֹּאכְלִ֖י כָּל־ טָמֵֽא׃
BSANowʻattâh [at this time, from now on] pleasenâʼ [I pray] be carefulshâmar [take heed, beware] notʼal [by no means] to drinkshâthâh▸ [consume, ingest] wineyayin [fermented wine, intoxicating beverage] or strong drinkshêkâr [nor, intoxicating liquor] and notʼal [also, nothing] to eatʼâkal▸ [devour, consume] anythingkôl [all, everything] uncleanṭâmêʼ [impure, tainted, spiritually defiled]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּה֙ | and therefore | Conjunction, adverb |
| הִשָּׁ֣מְרִי | take care | Verb, Niphal, imperative second person feminine singular |
| נָ֔א | please | Particle |
| וְאַל־ | and may not | Conjunction, particle |
| תִּשְׁתִּ֖י | you drink | Verb, Qal, jussive second person feminine singular |
| יַ֣יִן | wine | Noun common, masculine singular absolute |
| וְשֵׁכָ֑ר | and strong drink | Conjunction, noun common masculine singular absolute |
| וְאַל־ | and may not | Conjunction, particle |
| תֹּאכְלִ֖י | you eat | Verb, Qal, jussive second person feminine singular |
| כָּל־ | any | Noun common, masculine singular absolute |
| טָמֵֽא׃ | unclean [thing] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now please be careful not to drink wine or strong drink, and not to eat anything unclean. |
| KJV | Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: |
| ASV | Now therefore beware, I pray thee, and drink no wine nor strong drink, and eat not any unclean thing: |
| YLT | And, now, take heed, I pray thee, and do not drink wine, and strong drink, and do not eat any unclean thing, |
| WEB | Now therefore please beware and drink no wine nor strong drink, and don’t eat any unclean thing; |
| BBE | Now then take care to have no wine or strong drink and to take no unclean thing for food; |
Where they part company is אַל — see How Translations Differ.
The main clause gives the command, followed by two jussive clauses outlining specific prohibitions.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַר
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 — Judges 13:4
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 — Instructions from the Angelgenerated
Judges 13:4 presents the angel's command to the woman regarding her conduct as she prepares for the birth of her son. This command emphasizes the importance of maintaining purity, which is a recurring theme in the laws given to Israel. The angel's instructions set the stage for the significance of the child to be born, who will play a crucial role in Israel's deliverance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Judges 13:14 | She must not eat anything that comes from the vine, nor drink any wine or strong drink, nor eat anything unclean. She must do everything I have commanded her.” |
| 2 | Numbers 6:2–3 | “Speak to the Israelites and tell them that if a man or woman makes a special vow, the vow of a Nazirite, to separate himself to the LORD, |
| 3 | Luke 1:15 | for he will be great in the sight of the Lord. He shall never take wine or strong drink, and he will be filled with the Holy Spirit even from his mother’s womb. |
| 4 | Leviticus 11:27–47 | All the four-footed animals that walk on their paws are unclean for you; whoever touches their carcasses will be unclean until evening, |
| 5 | Acts 10:14 | “No, Lord!” Peter answered. “I have never eaten anything impure or unclean.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הִשָּׁ֣מְרִי, hi.Sha.me.rigenerated
The verb שָׁמַר (*shamar*) means to keep or guard, and here it is in the imperative form, instructing the woman to take care. This command implies a sense of vigilance and responsibility, highlighting the importance of her actions during this pivotal time.
The Niphal stem indicates a passive or reflexive action, suggesting that the woman is to actively maintain her state of purity. This reflects a broader biblical theme of holiness and separation from what is deemed impure or unclean.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses be careful for הִשָּׁ֣מְרִי.
Sentence Structuregenerated
The main verb governing the sentence is הִשָּׁ֣מְרִי, take care, with two jussive clauses following it that express what the woman should avoid: תִּשְׁתִּ֖י you drink and תֹּאכְלִ֖י you eat.
The structure emphasizes the imperative nature of the command, with a clear focus on the actions to be avoided, which are crucial for the woman's adherence to the angel's instructions.
Septuagint Backgroundgenerated
The Septuagint translates הִשָּׁ֣מְרִי as φύλαχαι, which carries a similar meaning of guarding or keeping. This choice reflects the emphasis on vigilance and care in both the Hebrew and Greek texts.
The use of μὴ for אַל maintains the negative imperative, aligning with the Hebrew's prohibition against drinking and eating unclean things.
In plain words — the whole versegenerated
Judges 13:4 contains a message from the angel of the LORD to a woman, instructing her to avoid drinking wine and consuming unclean food. This command is significant as it prepares her for the birth of a special child, emphasizing the need for purity in her actions.
Frequently Asked Questionsgenerated
The angel is instructing the woman to be vigilant and mindful of her actions, particularly regarding what she consumes.
These instructions are tied to her role in bearing a child who will be set apart for God's purposes, reflecting the importance of purity.
In biblical terms, 'unclean' refers to anything that is spiritually or ritually impure, which can affect one's relationship with God.
This command echoes the purity laws found in Leviticus and Numbers, which emphasize the importance of maintaining holiness in daily life.
Reflection Questionsgenerated
- In what ways can I be more mindful of what I consume, both physically and spiritually?
- How do the purity laws in the Bible inform my understanding of holiness today?
- What steps can I take to prepare myself for significant responsibilities in my life?
- How can I encourage others to maintain purity in their lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Judges 13:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow therefore beware, I pray thee, and drink not wine nor strong drink,.... Any liquor inebriating and intoxicating, neither new wine nor old wine, as the Targum, and so Jarchi; the reason of this
Read John Gill on Judges 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: No JFB commentary on this verse.
Read Robert Jamieson on Judges 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBeware, I pray thee; because the child was to be a Nazarite from the womb, , and from the conception; and because the mother’ s pollution extends to the child, she is enjoined from this time to observe the following rules belonging to the Nazarites. And drink not wine, nor strong drink; under which by a synecdoche are comprehended the other particulars mentioned , as is implied . Any unclean thing; any of those meats forbidden Leviticus 11, which were forbidden to all, but especially to the Nazarites.
Read Matthew Poole on Judges 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJudges 13:4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean [thing]:Ver. 4. Now therefore beware, I pray thee.] Since he must draw nourishment from thee, both in the womb and at the breasts; since the sanctifying of thy son must take beginning from thyself; beware therefore for his sake, and inure him to abstinence and sobriety of a little child. See also that he nourish his hair, which is the crown of his Nazariteship, and that he come not at funerals, &c. Quintilian requireth in him that shall be an orator, that by his parents, nurses, attendants, he be inured to the best words well pronounced, and that from his infancy; that so he may soon…
Read John Trapp on Judges 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Drink not wine.—The mother is to share for a time in part of the Nazarite vow. Strong drink.—Sheekar (LXX., Sikera) means intoxicating liquor not made from grapes (Luke 1:15). Eat not any unclean thing.—Leviticus 11. The law applied to all Israelites, but is to be specially observed by the wife of Manoah, to impress on her and on the nation the separated character of her son.
Read Charles John Ellicott on Judges 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Beware - drink not wine] As Samson was designed to be a Nazarite from the womb, it was necessary that, while his mother carried and nursed him, she should live the life of a Nazarite, neither drinking wine nor any inebriating liquor, nor eating any kind of forbidden meat. See the account of the Nazarite and his vow, see in Clarke's notes on "Numbers 6:2", &c.
Read AdamClarke on Judges 13 →CambridgeThe Cambridge Bible for Schools and Colleges4. The mother during the time of pregnancy is to observe certain ceremonial restrictions (Judges 13:7; Judges 13:14); she is to live in a state of consecration, in order that her child may be consecrated from the very moment of conception. The two prohibitions are classed together, apparently on the principle that to partake of anything fermented or putrified renders a person unfit for consecration to the Deity1[50]. Thus priests during their service were not allowed to drink wine (Leviticus 10:9, Ezekiel 44:21); while unclean foods, i.e. carrion (Exodus 22:31, Leviticus 7:24, Deuteronomy 14:21) and tabooed animals (Leviticus 11:2-23, Deuteronomy 14:3-20) were forbidden, the former because…
Read Cambridge on Judges 13 →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
Now please be careful not to drink wine or strong drink, and not to eat anything unclean.
Now therefore please beware and drink no wine nor strong drink, and don’t eat any unclean thing;
Now please be careful not to drink wine or strong drink, and not to eat anything unclean.
Now be careful! Do not drink wine or beer, and do not eat any food that will make you ritually unclean.
Tyndale line
Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing:
Now therefore beware, I pray thee, and drink no wine nor strong drink, and eat not any unclean thing:
Now therefore beware, I pray thee, and drink no wine nor strong drink, and eat not any unclean thing:
Now therefore beware, I pray thee, and drink not wine, nor strong drink, and eat not any unclean thing :
And nowe therefore beware that thou drinke no wine, nor strong drinke, neither eate any vncleane thing.
Strictly literal
And now beware, I pray thee, and drink not wine nor strong drink, and eat nothing unclean.
And, now, take heed, I pray thee, and do not drink wine, and strong drink, and do not eat any unclean thing,
And now, please take heed and do not drink wine and strong drink, and do not eat any unclean thing,
And now do beware, and drink neither wine nor strong drink, and eat not any thing unclean.
Now be careful not to drink wine or strong drink, and do not eat anything unclean.
From the Latin
Now therefore beware and drink no wine nor strong drink, and eat not any unclean thing.
Simplified
So then please be careful not to drink any wine or other alcoholic drink, and don't eat anything unclean.
Now then take care to have no wine or strong drink and to take no unclean thing for food;
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 Judges 13:4 states, "וְעַתָּה֙ הִשָּׁ֣מְרִי נָ֔א וְאַל־ תִּשְׁתִּ֖י יַ֣יִן וְשֵׁכָ֑ר וְאַל־ תֹּאכְלִ֖י כָּל־ טָמֵֽא׃" which translates to a warning against drinking wine or strong drink and eating anything unclean. The Septuagint agrees with the Masoretic Text in terms of content, as all 11 words match in a word-by-word correspondence, although the Greek text may differ in word order and articles. There are no significant differences in meaning between the two versions for this verse.
וְעַתָּה֙ הִשָּׁ֣מְרִי נָ֔א וְאַל־ תִּשְׁתִּ֖י יַ֣יִן וְשֵׁכָ֑ר וְאַל־ תֹּאכְלִ֖י כָּל־ טָמֵֽא׃
11 of the 11 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 Judges 13:4
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
The Hebrew word שָׁמַר (*shamar*) is a primitive root meaning to keep, guard, or observe. It encompasses a wide range of actions including protecting, waiting for, and celebrating obligations like the Sabbath. The verb appears in various forms, indicating nuances such as being on guard or refraining from certain actions. It is used extensively in the Old Testament, reflecting both physical and moral vigilance.
שָׁמַר 465 vb. keep, watch, preserve
Qal 425
keep, have charge of
keep, guard, captives
hence, watch for, wait for
watch, observe
keep, retain, of storing up (food)
keep within bounds, restrain
observe, celebrate
keep sabbath
of other obligations
observe = follow dictates of (prudence, justice, kindness, wisdom)
sts. י׳ subj.
keep, reserve, weeks of harvest
Niph.
36be on one's guard
keep oneself, refrain, abstain
be kept, guarded
Pi. those paying regard to false vanities
Hithp. I kept myself from
base
H8104 שָׁמַר keep, watch, preserve .. . keep, have charge of
. keep, guard, captives
. hence, watch for, wait for
. watch, observe
. . keep, retain, of storing up (food)
. keep within bounds, restrain
. . observe, celebrate
. keep sabbath
. of other obligations
. observe = follow dictates of (prudence, justice, kindness, wisdom)
. sts. י׳ subj.
. keep, reserve, weeks of harvest
. . be on one's guard
. keep oneself, refrain, abstain
. be kept, guarded
. those paying regard to false vanities
. I kept myself from
8104 shamar shaw-mar'
a primitive root; properly, to hedge about (as with thorns),
i.e. guard; generally, to protect, attend to, etc.:--beward,
be circumspect, take heed (to self), keep(-er, self), mark,
look narrowly, observe, preserve, regard, reserve, save
(self), sure, (that lay) wait (for), watch(-man).
שָׁמַר (sha.mar) — to keep: obey.
: obey/observe
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
1a3) to watch for, wait for
1a4) to watch, observe
1a5) to keep, retain, treasure up (in memory)
1a6) to keep (within bounds), restrain
1a7) to observe, celebrate, keep (sabbath or covenant or commands), perform (vow)
1a8) to keep, preserve, protect
1a9) to keep, reserve
1b) (Niphal)
1b1) to be on one's guard, take heed, take care, beware
1b2) to keep oneself, refrain, abstain
1b3) to be kept, be guarded
1c) (Piel) to keep, pay heed
1d) (Hithpael) to keep oneself from
שָׁמַר (sha.mar) — to keep: guard.
: guard
1) to keep, guard, observe, give heed
1a) (Qal)
1a1) to keep, have charge of
1a2) to keep, guard, keep watch and ward, protect, save life
1a2a) watch, watchman (participle)
V-Niphal-Impv-2fs — Verb · Niphal · imperative second person feminine singularHVNv2fs
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
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)
Conj | Part — Conjunction · particleHC/Tn
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-Juss-2fs — Verb · Qal · jussive second person feminine singularHVqj2fs
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,
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
Conj | N-ms — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
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)
Conj | Part — Conjunction · particleHC/Tn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Juss-2fs — Verb · Qal · jussive second person feminine singularHVqj2fs
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsa