Lexical Summary
chamar: To boil up, ferment, foam
Original Word:חֲמַר
Part of Speech:Noun Masculine
Transliteration:chamar
Pronunciation:khaw-mar'
Phonetic Spelling:(kham-ar')
KJV: wine
NASB:wine
Word Origin:[(Aramaic) corresponding toH2561 (חֶמֶר - wine)]
1. wine
Strong's Exhaustive Concordance
wine
(Aramaic) corresponding tochemer; wine -- wine.
see HEBREWchemer
NAS Exhaustive Concordance
Word Origin(Aramaic) corresponding to
chemerDefinitionwine
NASB Translationwine (6).
Topical Lexicon
Linguistic and Contextual Overviewחֲמַר (ḥămar) is the Aramaic term for “wine” that appears exclusively in the Aramaic sections of Ezra and Daniel. Its six occurrences cluster in two sharply contrasting settings: the rebuilding of the Second Temple (Ezra 6:9; 7:22) and the sacrilegious feast of Belshazzar (Daniel 5:1-4, 23). In both contexts the word denotes ordinary fermented grape wine, yet its usage reveals profound theological lessons on worship, stewardship, and divine judgment.
Occurrences and Narrative Function
1.Ezra 6:9 – Darius’ decree orders Persian treasury officials to supply “wheat, salt, wine, and olive oil” for daily temple sacrifices in Jerusalem. Wine here is a legitimate element of prescribed worship, underscoring royal support for covenant faithfulness.
2.Ezra 7:22 – Artaxerxes specifies an upper limit of “one hundred baths of wine” to be granted to the priests, again highlighting provision for holy service.
3.Daniel 5:1 – Belshazzar “drank wine” before a thousand nobles, introducing a scene of excess.
4.Daniel 5:2 – “Under the influence of the wine,” he profanes vessels from the Jerusalem temple.
5.Daniel 5:4 – The revelers “drank the wine” and praised idols.
6.Daniel 5:23 – Daniel indicts the king: “You and your nobles, wives, and concubines drank wine from them.” The repetition intensifies the charge of blasphemy.
Historical Background
In Persian administration, generous allocations of sacrificial materials—including wine—were common to placate local deities and maintain political stability. Ezra’s lists mirror contemporary imperial policy yet also testify to the Lord’s sovereign orchestration of foreign rulers to re-establish true worship. Conversely, Belshazzar’s banquet took place on the eve of Babylon’s fall (539 BC). Archaeology confirms lavish Babylonian feasts, and cuneiform sources portray royal drunkenness. Daniel frames this cultural norm as the backdrop for God’s decisive intervention.
Theological Themes
Sanctity of Worship: In Ezra, wine is set apart for offerings (cf.Exodus 29:40). Provision from a pagan empire illustrates that all resources ultimately belong to God and must be directed toward His glory.
Profanation and Judgment: Belshazzar treats consecrated vessels—and by extension Yahweh Himself—as common. The same wine that signifies covenant blessing becomes the vehicle of his condemnation when misused. The impending handwriting on the wall (“MENE, MENE, TEKEL, UPHARSIN”) shows that sacrilege invites swift accountability.
Divine Sovereignty over Kings: Both Persian and Babylonian monarchs handle “ḥămar,” yet only one recognizes its rightful liturgical purpose. The contrast magnifies God’s rule over empires (cf.Proverbs 21:1).
Ministry Significance
• Stewardship of Gifts: Resources given for worship must not be diverted for self-indulgence. Church leaders today can apply Ezra’s model of transparent, purposeful allocation.
• Warning against Spiritual Complacency: Belshazzar’s complacent revelry suggests that material prosperity can dull spiritual perception. Pastors may useDaniel 5 to caution believers against treating sacred things lightly (Hebrews 12:28-29).
• Gospel Fulfillment: Wine later becomes the covenant sign of Christ’s atoning blood (Matthew 26:27-28). The reverence demanded in Ezra and the judgment seen in Daniel converge at the Lord’s Table, where misuse likewise incurs discipline (1 Corinthians 11:27-30).
Christological Foreshadowing
The legitimate sacrificial wine in Ezra anticipates the “better sacrifice” (Hebrews 9:23-26). Belshazzar’s desecration, punished the very night it occurred, previews the final reckoning awaiting all who reject the Son. Thus ḥămar points both to grace offered and wrath withheld only through the Mediator.
Teaching and Preaching Outlines
1. Provision, Purity, and Praise (Ezra 6–7)
• God’s supply through unexpected channels
• Purity of worship guarded by clear boundaries
• Praise resulting from faithful obedience
2. The Cup of Pride (Daniel 5)
• Carnality exposed by excess
• Consecrated vessels misused
• Divine verdict delivered
3. From Temple Wine to Communion Cup
• Continuity of sacred symbolism
• Christ’s fulfillment of sacrificial imagery
• Call to worthy participation
Practical Reflections
• Examine motives in the use of church resources: are they dedicated to the Lord or to personal preference?
• Cultivate reverence in corporate gatherings; trivial attitudes toward the Lord’s Table echo Belshazzar more than Ezra.
• Trust in God’s unseen governance; even pagan decrees can advance His redemptive plan.
Conclusion
חֲמַר serves as more than a culinary detail; it is a narrative thread weaving together true and false worship, blessing and curse, humility and hubris. Whether poured on the altar in Jerusalem or lifted in Babylonian halls, wine reveals the heart’s posture toward the Holy One—and still calls believers to sober devotion today.
Forms and Transliterations
חֲמַ֣ר חֲמַר֙ חַמְרָ֑א חַמְרָ֗א חַמְרָ֥א חַמְרָא֮ חמר חמרא chaMar chamRa ḥă·mar ḥam·rā ḥămar ḥamrā
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