Proverbs 9:5 — Word Study
WLCלְ֭כוּ לַחֲמ֣וּ בְֽלַחֲמִ֑י וּ֝שְׁת֗וּ בְּיַ֣יִן מָסָֽכְתִּי׃
BSAeatlâcham my breadlechem [food, sustenance] and drinkshâthâh the wineyayin [fermented wine] I have mixedmâçak■ [mingled, prepared, to feast and celebrate]
| Greek | English | Parsing |
|---|---|---|
| לְ֭כוּ | come | Verb, Qal, imperative second person masculine plural |
| לַחֲמ֣וּ | eat | Verb, Qal, imperative second person masculine plural |
| בְֽלַחֲמִ֑י | in food my | Preposition, noun common both singular construct, suffix |
| וּ֝שְׁת֗וּ | and drink | Conjunction, verb qal imperative second person masculine plural |
| בְּיַ֣יִן | in [the] wine | Preposition, noun common masculine singular absolute |
| מָסָֽכְתִּי׃ | [which] I have mixed | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Come, eat my bread and drink the wine I have mixed. |
| KJV | Come, eat of my bread, and drink of the wine which I have mingled. |
| ASV | Come, eat ye of my bread, And drink of the wine which I have mingled. |
| YLT | 'Come, eat of my bread, And drink of the wine I have mingled. |
| WEB | “Come, eat some of my bread, Drink some of the wine which I have mixed! |
| BBE | Come, take of my bread, and of my wine which is mixed. |
The translations agree on the invitation to come and partake, with no significant differences noted.
The main clause invites action, with two imperative phrases detailing what to partake in, emphasizing the call to engage with wisdom.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbהלך
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 9:5
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 Invitation of Wisdomgenerated
Proverbs 9:5 presents wisdom as a figure inviting the simple to come and enjoy the sustenance she offers. This invitation is part of a larger passage (verses 4-6) where wisdom contrasts folly and encourages understanding. The imagery of eating and drinking signifies not only physical nourishment but also the spiritual fulfillment that comes from embracing wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 9:2–17 | She has prepared her meat and mixed her wine; she has also set her table. |
| 2 | Psalm 22:26–29 | The poor will eat and be satisfied; those who seek the LORD will praise Him. May your hearts live forever! |
| 3 | Song of Solomon 5:1 | |
| 4 | Isaiah 55:1–3 | “Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost! |
| 5 | Jeremiah 31:12–14 | They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD— the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — לְ֭כוּ, Le.khugenerated
The Hebrew word הלך (halak) means 'to go' or 'to walk' and is used in various contexts, including both physical movement and metaphorical journeys. In this verse, it serves as an imperative, inviting the audience to actively engage with wisdom.
The use of the imperative form indicates a strong call to action, emphasizing the importance of responding to wisdom's invitation. This verb is foundational in the Hebrew Bible, often appearing in contexts that encourage movement towards a goal or destination.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses come for the Hebrew word לְ֭כוּ.
Sentence Structuregenerated
The main verb לְ֭כוּ, come, governs the entire invitation, with three phrases following: an imperative to eat, a prepositional phrase about the bread, and a conjunction leading to the drinking of wine. This structure emphasizes the sequential nature of the invitation.
The syntax highlights the importance of each action: coming, eating, and drinking, all of which are essential elements of the invitation to partake in wisdom's offerings.
Septuagint Backgroundgenerated
The Septuagint translates לְ֭כוּ as ἔλθατε, which also means 'come.' This choice maintains the imperative nature of the invitation, urging the audience to respond.
The Greek word for wine, οἶνον, corresponds to the Hebrew יַיִן, emphasizing the celebratory aspect of the feast.
In plain words — the whole versegenerated
Proverbs 9:5 invites those who are simple to come and enjoy the food and drink prepared by wisdom. This verse highlights the importance of accepting wisdom's invitation to nourishment and understanding.
Frequently Asked Questionsgenerated
To 'come' signifies an invitation to engage with wisdom and to partake in the sustenance she offers, both physically and spiritually.
Food and drink symbolize nourishment and joy, representing the fulfillment that comes from embracing wisdom and understanding.
The mixing of wine represents preparation and celebration, indicating the joy and richness of the experience that wisdom offers.
This verse exemplifies the theme of Proverbs, which contrasts wisdom and folly, encouraging readers to choose the path of understanding and life.
Reflection Questionsgenerated
- How can I actively seek wisdom in my daily life?
- What are some ways I can nourish my mind and spirit?
- In what areas do I need to accept wisdom's invitation more fully?
- How can I share the invitation of wisdom with others?
The early church on this verse — how the Fathers read it
The early church father Bede comments on this verse, interpreting it as an invitation to partake in the divine wisdom expressed through Christ.
Come, eat my bread, etc. In the bread, the divine words are expressed; in the mixed wine, the united nature of his divinity and humanity in one person of Christ is expressed, as was said above.Early Church Fathers on Proverbs 9 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 9:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCome, eat of my bread,.... Which stands for all the provisions of Christ's house; it designs the Gospel, which to a believer is more than his necessary food; and the ordinance of the supper, one of
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCome, eat of my bread, and drink of the wine which I have mingled. Come, eat of my bread, and drink of the wine (which) I have mingled. The feast is not to see, but to enjoy (Bridges). 'The bread of wisdom' is the bread of life.
Read Robert Jamieson on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:5 Come, eat of my bread, and drink of the wine [which] I have mingled.Ver. 5. Come, eat of my bread.] Stand not off in a sinful modesty; say not, I am not worthy, &c., but "Come," for "the Master calls you," as they said to the blind man, who therefore came. And those recusant guests, by not coming when invited, might "not taste" of Christ’ s supper; for they were unworthy. And drink of the wine which I have mingled.] Lo, here a full feast, not a dry feast! Lyrannus noteth on this chapter, that the Eucharist was anciently delivered in both kinds: but because of the danger of spilling the blood, the Church ordained that laymen should have the bread only. The Council of Constance…
Read John Trapp on Proverbs 9 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Come, eat of my bread . . .—Comp. the invitations of Isa 55:1 and John 6:35.
Read Charles John Ellicott on Proverbs 9 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Come, eat of my bread] Not only receive my instructions, but act according to my directions. Drink of the wine - I have mingled.] Enter into my counsels; be not contented with superficial knowledge on any subject, where any thing deeper may be attained. Go by the streams to the fountain head. Look into the principles on which they were formed; investigate their nature, examine their properties, acquaint thyself with their relations, connections, influences, and various uses. See the skill, power, and goodness of God in their creation. And when thou hast learned all within thy reach, know that thou knowest but little of the manifold wisdom of God. Let what thou hast learned humble…
Read AdamClarke on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and Colleges5. eat] Rather, eat ye, R.V. The word is plural. The invitation though addressed to each (Proverbs 9:4) is extended to all. Comp. Isaiah 55:1.
Read Cambridge on Proverbs 9 →Albert Barnes1798–1870Barnes' Notes on the BibleA parallel to the higher teaching of the Gospels (compare John 6:27; Matthew 26:26).
Read Albert Barnes on Proverbs 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. Come — The sense is continued from the preceding verse. The sentiment, stripped of metaphor, is: Wise instructions, received with relish, will afford comfort, satisfaction, and pleasure of the highest and noblest kind. Comp.
Read Daniel Denison Whedon on Proverbs 9 →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
“Come, eat my bread and drink the wine I have mixed.
“Come, eat some of my bread, Drink some of the wine which I have mixed!
“Come, eat my bread and drink the wine I have mixed.
“Come, eat some of my food, and drink some of the wine I have mixed.
Tyndale line
Come, eat of my bread, and drink of the wine which I have mingled.
Come, eat ye of my bread, And drink of the wine which I have mingled.
Come, eat ye of my bread, and drink of the wine which I have mingled.
Come, eat of my bread, and drink of the wine which I have mingled.
Come, and eate of my meate, and drinke of the wine that I haue drawen.
Strictly literal
Come, eat ye of my bread, and drink of the wine that I have mingled.
'Come, eat of my bread, And drink of the wine I have mingled.
“Come, eat of my bread, || And drink of the wine I have mingled.
“Come, eat of my bread, and drink of the wine which I have mingled.
“Come, eat my food, and drink the wine I have mixed.
From the Latin
Come, eat my bread, and drink the wine which I have mingled for you.
Simplified
“Come, eat my food, and drink the wine I have mixed.
Come, take of my bread, and of my wine which is mixed.
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 on the wording of this verse, with all six words matched in the Hebrew and Greek texts. This consistency indicates a strong preservation of the original invitation across different traditions.
לְ֭כוּ לַחֲמ֣וּ בְֽלַחֲמִ֑י וּ֝שְׁת֗וּ בְּיַ֣יִן מָסָֽכְתִּי׃
6 of the 6 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 9:5
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.
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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-Impv-2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
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)
Prep | N-cs | Suff — Preposition · noun common both singular construct · suffixHR/Ncbsc/Sp1ms
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)
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
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
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
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,
מָסַךְ (ma.sakh) is a Hebrew verb meaning to mix or mingle, particularly in the context of combining substances like wine with spices. The entries highlight its usage in producing mixtures, with a specific emphasis on the act of pouring or mixing in the Qal form.
מָסַךְ vb. mix, produce by mixing
base
H4537 מָסַךְ mix, produce by mixing
4537 macak maw-sak'
a primitive root; to mix, especially wine (with
spices):--mingle.
מָסַךְ (ma.sakh) — to mix.
1) to mix, mingle, produce by mixing
1a) (Qal) to pour, mix
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs