שָׁכַר
to become tipsy; in a qualified sense, to satiate with astimulating drink or (figuratively) influence
Definition
The Hebrew verb שָׁכַר (shâkar) primarily means 'to become drunk' or 'to be intoxicated' from alcoholic drink, as seen when Noah became drunk from wine (Genesis 9:21). It also carries a broader sense of being satiated or filled to abundance, not always negatively, such as in the joyful feasting where Judah and his brothers 'drank and were merry' with Joseph (Genesis 43:34). Figuratively, the word describes a state of spiritual stupefaction or delusion, as in Isaiah 29:9 where prophets and seers are 'drunk, but not with wine,' indicating a divinely imposed confusion. In a violent metaphorical extension, it can mean to be saturated with blood, as in the imagery of God's sword drinking its fill in judgment (Deuteronomy 32:42).
Biblical Usage
שָׁכַר appears 19 times across narrative, poetic, and prophetic books. Its literal use describes physical drunkenness, often with negative consequences (Genesis 9:21, 1 Samuel 1:14) or in contexts of celebratory feasting (Song of Solomon 5:1). In the Prophets, it is frequently used metaphorically. Isaiah employs it for spiritual blindness (Isaiah 29:9) and for the judgment of nations (Isaiah 49:26). The usage in Deuteronomy 32:42 is unique, applying the concept to a weapon being 'drunk' with blood. The verb appears in both simple (be drunk) and causative (make drunk) stems.
Etymology
A primitive root, שָׁכַר is considered by some lexicons as a superlative or intensive form of the more basic שָׁקָה (H8248), meaning 'to give to drink.' This connection suggests a development from the act of giving drink to the resulting state of being fully drenched or intoxicated. Cognates exist in other Semitic languages, like Akkadian 'šakāru' (to become drunk), confirming its ancient association with intoxication.
Semantic Range
This word is theologically significant as it bridges physical reality and spiritual metaphor. Literal drunkenness is consistently portrayed as folly leading to shame and vulnerability (Genesis 9:21, 2 Samuel 11:13). Prophetically, it becomes a powerful image for divine judgment, where God makes the enemies of His people 'drunk' with His wrath (Isaiah 49:26, Jeremiah 25:27). Conversely, it also illustrates spiritual condition, describing a people so dulled by false teaching they are 'drunk, but not with wine' (Isaiah 29:9). Understanding this range enriches reading by revealing how the Bible uses a tangible human experience to explain profound spiritual states of judgment, delusion, and excess.
In ancient Israelite culture, wine was a common part of diet, celebration, and ritual. Drunkenness was recognized and could be part of festive joy (as in Ruth 3:7, using a related term), but excessive, debilitating intoxication was condemned as leading to nakedness, violence, and poor judgment (as with Noah and Lot). The metaphorical use of drunkenness for confusion or being overwhelmed would have been immediately understood by an audience familiar with the physical effects. The image of a sword 'drinking' blood (Deuteronomy 32:42) draws from the cultural practice of toasting or satiating thirst, applying it vividly to warfare.
שָׁתָה (shâthâh, H8354) — a more general term meaning simply 'to drink.' שָׁכַר implies the result of drinking to excess. רָוָה (râvâh, H7301) — means 'to be saturated, drink one's fill,' often with water; it overlaps in the sense of abundance but lacks the specific connotation of alcoholic intoxication.
Word Details
How this works
Hebrew definitions are from Brown-Driver-Briggs (1906) and Strong's Exhaustive Concordance (1890), both public domain. BDB was groundbreaking for its era but reflects 19th-century assumptions about Semitic etymology. Modern scholarship (HALOT, DCH) has revised many entries. Use these definitions as a starting point for exploration, not as the final word on a term's meaning in context.
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