on the jug we said that its emptiness is what holds or contains, and thus is that in which the container consists.
Scientist: I denied that the empty jug is empty.
Guide: And in giving evidence for this you showed something that is indeed correct, something that is valid for every hollow space; but you were no longer speaking of the jug.
Scholar: You took our friendly mockery too lightly.
Scientist: And likewise the emptiness of the jug.
Scholar: If you would only just pay attention to the emptiness of the jug, this would suffice for remaining with the jug.
Guide: And what is the emptiness of the jug?
Scientist: What else should it be other than emptiness of drink?
Scholar: This emptiness contains the drink, keeps it and stands ready for keeping it.
Guide: So that of the container which contains abides in the drink, whether this drink is at the time filling the jug or leaving it empty.
Scientist: And wherein does the drink abide?
Guide: I would like to say, if this may suffice as an answer for you, the drink [Trank] abides in the whole gathering involved in the event of drinking [Getränk]. This gathering is the belonging-together in the event of drinking  of what is offered and received as drinkable. The whole gathering of the drink [Getränk] consists of the drink offered [Trank] and the drink received [Trunk].49 What is offered as drinkable is among other things wine. The one who drinks is the human. The whole gathering of the drink as what is offered abides in the wine, which abides in the grapevine, which abides in the earth and in the gifts from the sky.
Scholar: So the emptiness of the jug is brought to abide in such an expanse. This expanse is what brings the jug to abide in resting in the return to itself.
Scientist: The jug is therefore itself only when it rests in this expanse, and in a certain manner is the selfsame as grapevine and sunshine.
Guide: The jug is not only in a certain manner the selfsame, but rather in truth the selfsame, if you just consider what we already said about selfsameness.
49. Das Getränk nennt das Zusammengehören des tränkenden Trinkbaren und des trinkbaren Getrunkenen des Trinkens. Das Getränk ist Trank und Trunk. The word Getränk is the usual word for “drink” or “beverage,” but Heidegger is here evidently taking its Ge- prefix to indicate the gathering involved in a drink, including the giving and receiving of it. Tränken is commonly used in the sense of “to water” animals, that is, to provide them with something to drink. Trank and Trunk are both relatively older and more literary expressions for a drink, draft, or potion. Heidegger seems to be using Trank here to connote a drink that is offered, and Trunk to connote a drink that is received.—Tr.