Original Word: שָׁכַר
Part of Speech: Verb
Transliteration: shakar
Pronunciation: shah-KAR
Phonetic Spelling: (shaw-kar')
KJV: (be filled with) drink (abundantly), (be, make) drunk(-en), be merry (Superlative of H8248)
NASB: become drunk, drunk, make them drunk, became drunk, drank freely, imbibe deeply, intoxicating
Word Origin: [a primitive root]

1. to become tipsy
2. in a qualified sense, to satiate with a stimulating drink or (figuratively) influence

be filled with drink abundantly, be, make drunken, be merry

A primitive root; to become tipsy; in a qualified sense, to satiate with a stimulating drink or (figuratively) influence -- (be filled with) drink (abundantly), (be, make) drunk(-en), be merry. (Superlative of shaqah.)

see HEBREW shaqah

Word Origin
a prim. root
Definition
to be or become drunk or drunken
NASB Translation
became drunk (1), become drunk (5), drank freely (1), drunk (5), imbibe deeply (1), intoxicating (1), made him drunk (1), make (1), make him drunk (1), make them drunk (2), make yourself drunk (1).

I. [שָׁכַר] verb be, or beocme, drunk, drunken (Late Hebrew id., derived species and derivatives; Ecclus 40:18; Ecclus 40:20 שכר strong drink; Arabic be drunken, also be full, fill; Assyrian šikaru; = שֵׁכָר, šikaru, drunken, perhaps also verb šakâru; Ethiopic : Aramaic שִׁכְרָא, = שְׁכָר, especially date-wine (Löw p. 125), compare be drunken, usually (derived species) defile, deform, etc.; from שֵׁכָר, Egyptian t-av-k-±ra WMM^As.u.Eur.102, Greek σίκερα, Lewy^{Fremdw. 81}); —

Qal Perfect3plural שָֽׁכְרוּ Isaiah 29:9; Imperfect3masculine singular וַיִּשְׁכָּ֑רGenesis 9:21, 3 masculine plural יִשְׁכָּר֑וּן Isaiah 49:26, etc.; Imperative masculine plural שִׁכְרוּ Jeremiah 25:27; Songs 5:1; Infinitive construct לְשָׁכְרָה Haggai 1:6; Passive participle שְׁכֻרַתIsaiah 51:21 (Ges^{§ 130b} Lag^{BN 60}); — become drunken Genesis 9:21 (J), of social drinking Genesis 43:34 (J), Songs 5:1, token of plenty Haggai 1:6; figurative of nations staggering helplessly under calamity Jeremiah 25:27; Jeremiah 51:21(וְלֹא מִיָּ֑יִן), of Nahum 3:11; of infatuation Isaiah 29:9 (וְלֹא יַיִן), of disgrace Lamentations 4:21, self-destruction, ׳כֶּעָסִיס דָּמָם יִשׁ Isaiah 49:26.

Pi`el make drunken: Imperfect3masculine singular suffix וַיְשַׁכְּרֵהוּ 2 Samuel 11:13, literal; figurative 1singular (suffix of people) וַאֲשַׁכְּרֵם (read ׳וָ) Isaiah 63:6 (subject ׳י) I made them drunk in my wrath (but MSS Ges Hi Ew Che Kit Marti and others וָאֲשַׁבְּרֵם I brake them in pieces); Participle feminine singular, of Babylonian, מְשַׁכֶּרֶת בָּלהָֿרֶץ Jeremiah 51:7; compare Infinitive abs. שַׁכֵּר Habakkuk 2:15 (i. e. terrorizing nations; read probably ׳הַשְׁקֵה וְאַף שׁ We Now).

Hiph`il id.: Perfect1singular וְהִשְׁכַּרְתִּ֫י Jeremiah 51:27 (subject ׳י) i.e. make princes helpless, וְהִשְׁכַּרְתִּים Jeremiah 51:39; Imperative masculine plural suffix הַשְׁכִּירֻהוּ object Moab, i.e. make helpless and disgraced Jeremiah 48:26; Imperfect1singular אַשְׁכִּיר חְצַּי מִדָּם Deuteronomy 32:42. — Ruben^{JQ xi (1889), 446} proposes מַשְׁכִּירוֺת Hosea 7:5 for משׁך ידו את.

Hithpa`el Imperfect2feminine singular תִּשְׁתַּכָּרִין 1 Samuel 1:14 how long wilt thou make thyself drunken [a drunken spectacle] ?

Overview of Usage

The root שָׁכַר centers on the state of drunkenness, whether literal or figurative. Of the nineteen occurrences, some describe an individual’s physical condition after drinking wine; others portray nations and peoples staggering under divine judgment; still others use the imagery to speak of overflowing blessing. Together they paint a coherent biblical theology of sobriety, accountability, and the cup of the LORD.

Literal Intoxication in Narrative Settings

• Genesis 9:21 records the first post-flood lapse of Noah: “But when he drank some of the wine, he became drunk and uncovered himself inside his tent.” The shame that follows becomes an enduring cautionary tale.
• Genesis 43:34 notes Joseph’s brothers: “And they drank freely with him.” The phrase underscores festive abundance yet hints at vulnerability before the governor whose identity they do not know.
• 1 Samuel 1:14 shows Eli misreading Hannah’s fervent prayer: “How long will you be drunk? Put away your wine.” Her sobriety exposes spiritual dullness in the priesthood.
• 2 Samuel 11:13 reveals David’s attempt to conceal sin by plying Uriah with drink: “But in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go down to his house.” Alcohol here becomes a tool for manipulation.
• Song of Songs 5:1 elevates the imagery: “Eat, friends, and drink; drink freely, O lovers!” In covenant intimacy wine symbolizes delight rather than debauchery, reminding readers that the problem lies not in the gift but in its abuse.

Metaphorical Drunkenness as Divine Judgment

Prophets frequently employ שָׁכַר for nations reeling under judgment:
• Isaiah 29:9 describes spiritual stupor: “Be stunned and amazed; blind yourselves and be sightless; be drunk, but not with wine; stagger, but not with strong drink.” Disobedience produces confusion akin to intoxication.
• Isaiah 49:26 pictures oppressors forced to “become drunk with their own blood,” reversing injustice.
• Isaiah 51:21 addresses Zion: “You who have drunk from the hand of the LORD the cup of His wrath… the goblet that makes men stagger.” Yet the same chapter promises relief as the cup passes to her tormentors.
• Isaiah 63:6 shows the LORD Himself treading the nations: “I made them drunk in My wrath and poured out their blood on the ground.”
• Jeremiah applies the motif five times (25:27; 48:26; 51:7, 39, 57). Babylon is “a golden cup in the hand of the LORD, making the whole earth drunk” (51:7). That very empire will in turn “become drunk and then sleep forever” (51:39), demonstrating the inescapable reciprocity of divine justice.
• Lamentations 4:21 addresses Edom’s fleeting triumph: “Rejoice and be glad, O Daughter of Edom… but to you also the cup will pass.”
• Nahum 3:11 taunts Nineveh: “You too will become drunk; you will hide.”
• Habakkuk 2:15 indicts those who exploit others: “Woe to him who gives drink to his neighbor… to gaze on their nakedness!”

Thus intoxication becomes a vivid picture of moral blindness, reckless confidence, and the staggering that precedes a fall.

Warnings to Leaders and Nations

The usage consistently targets those in authority—priests, kings, empires—whose lack of sobriety imperils others. David’s failure with Uriah, Eli’s misjudgment of Hannah, and Babylon’s global influence all warn that spiritual leadership demands clear-minded vigilance. Peter will later echo this theme: “Be sober-minded; be watchful” (1 Peter 5:8).

Contrasting Themes of Blessing and Barrenness

Haggai 1:6 laments post-exilic scarcity: “You eat but are not satisfied; you drink but are not filled.” The absence of satisfying drink underscores covenant discipline when worship is neglected. Conversely, Psalm 104:15 (though using a different verb) celebrates wine that “gladdens the heart of man.” Together with Song of Songs 5:1, Scripture affirms that when enjoyed within God’s boundaries, wine can symbolize celebration and covenant joy.

Theology of the Cup

From Noah to Babylon, the cup functions as a moral test: accepted with thanksgiving it brings joy; seized in self-indulgence it leads to disgrace; pressed by God it becomes a vessel of wrath. The prophetic “cup of staggering” anticipates the ultimate cup taken by the Messiah in Gethsemane, where He says, “Father… take this cup from Me; yet not My will, but Yours be done” (Luke 22:42). The consummate act of substitution transforms the metaphor once more—from wrath to redemption, from staggering to standing firm in grace.

Practical Ministry Implications

1. Personal Sobriety: Believers are called to “be filled with the Spirit” rather than wine (Ephesians 5:18). The Old Testament backdrop intensifies that command.
2. Leadership Accountability: Those who shepherd God’s flock must avoid any condition—chemical or spiritual—that dulls discernment.
3. Evangelistic Warning: Nations still intoxicate themselves with power and pleasure; the prophetic imagery of שָׁכַר urges proclamation of the coming judgment and the offer of a better cup.
4. Pastoral Care: Victims of addiction and those oppressed by drunken environments find in Scripture both an honest diagnosis and a hope-filled path to freedom.

Conclusion

Across narrative, wisdom, and prophetic literature, שָׁכַר exposes the peril of surrendering mind and will, whether through literal drink or spiritual deception. Yet the same imagery testifies to the LORD who both pours out and removes the cup, ultimately offering the wine of the New Covenant that never leads to shame.

אַשְׁכִּ֤יר אשכיר הַשְׁכִּירֻ֕הוּ השכירהו וְ֠הִשְׁכַּרְתִּי וְהִשְׁכַּרְתִּים֙ וְשִׁכְר֖וּ וְשִׁכְרוּ֙ וַֽיְשַׁכְּרֵ֑הוּ וַֽיִּשְׁכְּר֖וּ וַאֲשַׁכְּרֵ֖ם וַיִּשְׁכָּ֑ר וּשְׁכֻרַ֖ת ואשכרם והשכרתי והשכרתים וישכר וישכרהו וישכרו ושכרו ושכרת יִשְׁכָּר֑וּן ישכרון לְשָׁכְרָ֔ה לשכרה מְשַׁכֶּ֖רֶת משכרת שַׁכֵּ֑ר שָֽׁכְר֣וּ שכר שכרו תִּשְׁכְּרִ֔י תִּשְׁכְּרִ֖י תִּשְׁתַּכָּרִ֑ין תשכרי תשתכרין ’aš·kîr ’aškîr ashKir haš·kî·ru·hū hashkiRuhu haškîruhū lə·šā·ḵə·rāh ləšāḵərāh leshacheRah mə·šak·ke·reṯ məšakkereṯ meshakKeret šā·ḵə·rū šak·kêr šāḵərū šakkêr shacheRu shakKer tiš·kə·rî tiš·tak·kā·rîn tishkeRi tishtakkaRin tiškərî tištakkārîn ū·šə·ḵu·raṯ ūšəḵuraṯ ushechuRat vaashakkeRem vaiyishKar vaiyishkeRu vayshakkeRehu Vehishkarti vehishkarTim veshichRu wa’ăšakkərêm wa·’ă·šak·kə·rêm way·šak·kə·rê·hū way·yiš·kār way·yiš·kə·rū wayšakkərêhū wayyiškār wayyiškərū wə·hiš·kar·tî wə·hiš·kar·tîm wə·šiḵ·rū wəhiškartî wəhiškartîm wəšiḵrū yiš·kā·rūn yishkaRun yiškārūnInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts