Satiated (in a pleasant or disagreeable sense)
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שָׂבֵעַ (savea) is the Hebrew word for satisfied — the state of having enough, of being filled to the point of fullness, of having one's deepest need met. It is one of Scripture's most significant covenant words: in the covenant, YHWH promises to satisfy (Deut 6:11, 8:10); in covenant judgment, the satisfied become unable to be satisfied (Lev 26:26); and in the Psalms, it is YHWH himself who satisfies the longing.
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Full entry for שָׂבֵעַ (H7649) · Open the biblical lexicon
שָׂבֵעַ (savea) is the Hebrew word for satisfied — the state of having enough, of being filled to the point of fullness, of having one's deepest need met. It is one of Scripture's most significant covenant words: in the covenant, YHWH promises to satisfy (Deut 6:11, 8:10); in covenant judgment, the satisfied become unable to be satisfied (Lev 26:26); and in.
The BSB source-word alignment has 10 aligned rows for this entry. Common renderings include and full (3), [I am] full (1), and contented (1), content (1), full (1).
The source-word alignment first shows this entry at Genesis 25:8. Its strongest book concentrations include Job (3), Genesis (2), Proverbs (2), 1 Chronicles (1).
שָׂבֵעַ (savea) is the Hebrew word for satisfied — the state of having enough, of being filled to the point of fullness, of having one's deepest need met. It is one of Scripture's most significant covenant words: in the covenant, YHWH promises to satisfy (Deut 6:11, 8:10); in covenant judgment, the satisfied become unable to be satisfied (Lev 26:26); and in the Psalms, it is YHWH himself who satisfies the longing soul (Ps 107:9).
Psalm 22:26 gives savea its worship-community form: 'The afflicted (anawim) shall eat and be satisfied (yisbeun); those who seek him shall praise YHWH. May your hearts live forever!' The psalm moves from the anguish of abandonment ('My God, my God, why have you forsaken me?' v. 1) through vindication (v. 24: 'he has not despised or scorned the suffering of the afflicted one') to this feast-declaration: the poor eat and are satisfied. The savea of the anawim (humble/afflicted ones) is the eschatological reversal — those who had nothing now have abundance. Jesus cites the opening verse from the cross (Matt 27:46); the NT sees the whole Psalm fulfilled in him.
Deuteronomy 8:10-14 gives savea its covenant-danger form: 'When you have eaten and are full (savata), you shall bless YHWH your God for the good land he has given you... take care lest you forget YHWH your God... lest when you have eaten and are full (savata) and have built fine houses and live in them... then your heart be lifted up and you forget YHWH your God.' The covenant danger of savea is not that satisfaction is wrong but that satisfied people forget the one who satisfied them. Moses's warning is repeated across Deuteronomy (6:11-12, 31:20) because it is the standing temptation of covenant prosperity: savea without gratitude becomes the seedbed of apostasy.
Psalm 107:9 gives savea its YHWH-as-satisfier form: 'For he satisfies (hishbia, Hiphil of sava) the longing soul and fills the hungry soul with good things.' The Hiphil of sava makes YHWH the active satisfier: he is not merely the source of food but the one who does the satisfying. The longing soul (nefesh shoqeqah) and the hungry soul (nefesh reevah) are images of the person in covenant-need — and YHWH fills them with tovah (good things).
Psalm 103:5 gives savea its renewal form: 'who satisfies (hammasbia) your mouth with good things (tovot) so that your youth is renewed like the eagle's.' The savea-renewal connection is striking: the one whom YHWH satisfies is renewed — the strength of youth returns. This is the covenant-blessing in its most personal form: YHWH's satisfaction is not merely the removal of hunger but the restoration of vitality.
For the preacher, שָׂבֵעַ (savea) gives the congregation the grammar of covenant satisfaction: YHWH is the only one who truly satisfies, and the satisfied life is not the comfortable life but the grateful-and-directed-back-to-YHWH life.
שָׂבֵעַ (savea) is locally indexed at about 10 H7649 occurrences. Its theological range covers physical satisfaction as covenant blessing (Deut 8:10, Ruth 2:14), the covenant danger of satisfaction leading to forgetfulness (Deut 8:12-14, 31:20), YHWH as the active satisfier of the longing soul (Ps 107:9, 103:5), and the eschatological satisfaction of the poor/anawim (Ps 22:26). Leviticus 26:26 uses the negation — you will eat and not be satisfied — as a judgment curse.
The poor will eat and be satisfied; those who seek the Lord will praise Him. May your hearts live forever!
The anawim eat and are satisfied: 'the afflicted (anawim) shall eat and be satisfied (yisbeun); those who seek him shall praise YHWH.' Psalm 22's movement from abandonment (v. 1) to vindication (v. 24) arrives here at a communal feast: the poor who had nothing are satisfied. The savea of the anawim is eschatological reversal. The feast is a worship event: 'those who seek him shall praise' — the satisfaction and the praise are inseparable.
Jesus's citation of v. 1 from the cross (Matt 27:46) and the NT's reading of the whole Psalm as his prayer means this feast (v. 26) is the eschatological meal of the redeemed after the cross's vindication.
When you eat and are satisfied, you are to bless the Lord your God for the good land that He has given you.
Savea as covenant-blessing commandment: 'you shall eat and be full (savata) and you shall bless YHWH your God for the good land.' The satisfaction of eating is built into the covenant blessing of the land — and it comes with an attached command: bless YHWH for it. The savea of the land is not an end in itself but a worship-prompt. Moses immediately follows with the warning (v. 11-14): take care lest the savea make you forget YHWH. The blessing attached to savea is the antidote to its danger.
For He satisfies the thirsty and fills the hungry with good things.
YHWH satisfies the longing soul: 'he satisfies (hishbia, Hiphil) the longing soul (nefesh shoqeqah) and fills the hungry soul (nefesh reevah) with good things (tovot).' Psalm 107 is Israel's great redemption-narrative Psalm — four groups of the redeemed (wanderers, prisoners, the sick, sailors) each cry out to YHWH and he delivers them. The climactic summary (v.
9) Gives the theological center of all four deliverances: YHWH satisfies the longing soul. Every savea-act in the Psalm is a particular expression of this general reality: the God who is Lord of all circumstances satisfies every longing when it is turned toward him.
Who satisfies you with good things, so that your youth is renewed like the eagle’s.
Savea as renewal: 'who satisfies (hammasbia) your mouth with good things so that your youth is renewed (yitchaded) like the eagle's.' Psalm 103's list of YHWH's benefits (v. 3-5: forgives, heals, redeems, crowns, satisfies) culminates in the renewal of youth. The savea-renewal connection is the OT's counter-narrative to the exhaustion of self-provision: those who try to satisfy themselves by their own labor grow weary, but those who are satisfied by YHWH have their youth renewed.
Compare Isaiah 40:31 ('those who wait on YHWH shall renew their strength') — the same renewal, the same source.
When I have brought them into the land that I swore to give their fathers, a land flowing with milk and honey, they will eat their fill and prosper. Then they will turn to other gods and worship them, and they will reject Me and break My covenant.
Savea and apostasy: 'when they have eaten and are full (yisbeun) and grown fat, they will turn to other gods and serve them.' Moses's final song (Deut 32) and his farewell speech (Deut 31) anticipate the great apostasy that will follow covenant prosperity. The savea-apostasy sequence is the standing diagnosis of Israel's history: land-abundance leads to satisfied comfort, which leads to forgetting YHWH, which leads to idolatry.
The Psalms of Asaph (Ps 73-83) are the liturgical wrestling with this reality: the righteous see the wicked prospering (v. 3-12) while they struggle. The savea of the wicked is temporary (Ps 73:19-20); the savea of YHWH's people is permanent (Ps 73:24-26).
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How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. satiated (in a pleasant or disagreeable sense)
satiated (in a pleasant or disagreeable sense) BDB: sated Usage: full (of), satisfied (with).
How this word appears across different grammatical cases and numbers.
שָׂבֵעַ is built from this root:
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
שָׂבֵעַ (savea) gives the congregation the grammar of covenant satisfaction — and its most dangerous twin. YHWH promises to satisfy (Ps 107:9: 'he satisfies the longing soul'). The covenant-land provides the conditions for satisfaction (Deut 8:10: 'you shall eat and be full'). But the satisfied person is the one most at risk of forgetting YHWH (Deut 8:12-14, 31:20).
The Deuteronomy pattern is the standing analysis of Israel's history: satisfaction leads to comfort, comfort leads to forgetfulness, forgetfulness leads to idolatry. The Psalms know this and build the antidote into the savea-experience: 'you shall eat and be full and bless YHWH' (Deut 8:10) — the blessing is the hinge. Psalm 22:26's eschatological feast (the afflicted eat and are satisfied) is the NT's ultimate savea-image: Jesus's citation of v.
1 From the cross means the feast of v. 26 is the meal of the redeemed after the resurrection. Matthew 5:6 — 'blessed are those who hunger and thirst for righteousness, for they shall be satisfied (chortasthesontai, the Greek sava-equivalent)' — is the Beatitude that inherits Psalm 22:26: the hungry-for-righteousness are the ones who will be satisfied, not by their own achievement but by YHWH's gift.
Ps.22.26
שָׂבֵעַ (savea, H7649) is the adjective form of the verb שָׂבַע (sava, H7646, to be satisfied, to eat to the full — appearing ~95 times). The noun שֹׂבַע (sova, H7647, abundance, fullness, satisfaction) appears 8 times. The Hiphil form (hishbia, to cause to be satisfied, to fill to the full) is YHWH's satisfying action: Ps 107:9, 103:5, 81:16, 132:15. The antonym is רָעֵב (raev, H7456-7457, hungry/hunger) — the savea/raev (satisfied/hungry) contrast is the covenant-prosperity pair (1 Sam 2:5: 'those who were full have hired themselves out for bread, but those who were hungry are fat with spoil').
In NT Greek the primary heir is chortazo (G5526, to feed to the full, to satisfy) — used in Matthew 5:6 ('they shall be satisfied/chortasthesontai'), John 6:26 ('you ate of the loaves and were filled/echortasthete'), and Revelation 19:21 ('all the birds were gorged/echortasthesan' — the terrible counter-feast of judgment). The NT also uses empimplemi (G1705, to fill, to satisfy fully) in Luke 1:53 ('he has filled the hungry with good things / emptied the rich').
Matthew 5:6 is the NT's savea-Beatitude: 'Blessed are those who hunger and thirst for righteousness, for they shall be satisfied (chortasthesontai).' The hunger for righteousness is the covenant-longing of Psalm 22:26's anawim; the satisfaction promised is YHWH's eschatological gift. John 6:35 is the most direct NT savea-claim: 'I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.'
Jesus is the one who produces permanent savea — not the temporary satisfaction of bread (v. 26) but the eternal satisfaction of covenant-life. Luke 1:53 (the Magnificat) echoes 1 Samuel 2:5 (Hannah's song): 'he has filled (eneplesen) the hungry with good things, and the rich he has sent away empty' — the savea-reversal of the covenant is Mary's announcement of what the incarnation will accomplish.
Revelation 7:16-17 is the eschatological savea-climax: 'They shall hunger no more, neither thirst anymore... for the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water.' The final savea of the redeemed is the Lamb's own provision — the hunger ends, the thirst ends, every longing is met.
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