Deuteronomy 23:22 — Word Study
WLCוְכִ֥י תֶחְדַּ֖ל לִנְדֹּ֑ר לֹֽא־ יִהְיֶ֥ה בְךָ֖ חֵֽטְא׃
BSABut ifkîy from making a vownâdar▸ [a promise to God, a sacred pledge] you will notlôʼ behâyâh guilty of sinchêṭᵉʼ [accountable, responsible, missing the mark, rebellion against God]
| Greek | English | Parsing |
|---|---|---|
| וְכִ֥י | and if | Conjunction, particle |
| תֶחְדַּ֖ל | you will refrain | Verb, Qal, imperfect second person masculine singular |
| לִנְדֹּ֑ר | to make a vow | Preposition, verb qal infinitive construct common |
| לֹֽא־ | not | Particle |
| יִהְיֶ֥ה | it will be | Verb, Qal, imperfect third person masculine singular |
| בְךָ֖ | on you | Preposition, suffix |
| חֵֽטְא׃ | sin | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But if you refrain from making a vow, you will not be guilty of sin. |
| KJV | But if thou shalt forbear to vow, it shall be no sin in thee. |
| ASV | But if thou shalt forbear to vow, it shall be no sin in thee. |
| YLT | 'And when thou forbearest to vow, it is not in thee a sin. |
| WEB | But if you refrain from making a vow, it shall be no sin in you. |
| BBE | But if you take no oath, there will be no sin. |
Where they part company is in the rendering of תֶחְדַּ֖ל — see How Translations Differ.
One main clause with two phrases that elaborate on the consequences of refraining from a vow.


3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
subjectלְ
verbנֶדֶר
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Deuteronomy 23:22
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws Concerning Vowsgenerated
Deuteronomy 23:22 addresses the importance of vows made to God. It emphasizes that if one chooses not to make a vow, they are not held accountable for sin. This instruction reflects the seriousness of making promises to God and the responsibility that comes with them, as seen in the surrounding verses that discuss the consequences of failing to fulfill vows.
Cross References
The Key Word — חֵֽטְא, Chet'generated
The noun חֵֽטְא (chet) refers to sin, which encompasses both the act of sinning and the associated guilt. It is derived from a root meaning 'to miss' or 'to err,' indicating a failure to meet a standard or expectation.
In this verse, it conveys that by not making a vow, one avoids the guilt that comes from failing to fulfill a promise to God. The context shows that sin is directly linked to the commitments one makes, highlighting the importance of intention and action in one's relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb תֶחְדַּ֖ל (tech.Dal), meaning 'you will refrain,' governs the sentence, with the rest of the clauses providing conditions and consequences. The structure emphasizes the conditional nature of the statement: if you refrain from making a vow, then you will not be guilty.
The sentence includes a negation לֹֽא־ (lo'-), which directly modifies the verb יִהְיֶ֥ה (yih.Yeh), indicating that the absence of a vow leads to the absence of guilt.
Septuagint Backgroundgenerated
The Septuagint translates חֵֽטְא as ἁμαρτία (hamartia), which also means sin. This choice reflects a consistent understanding of the concept of sin across both Hebrew and Greek texts.
The Greek word for refraining, εὔχῃ (euchē), suggests a focus on the act of making a vow, indicating that the Greek translators recognized the significance of the vow in relation to sin.
In plain words — the whole versegenerated
Deuteronomy 23:22 teaches that if you do not make a vow to God, you are not guilty of sin. This verse emphasizes the importance of vows and the responsibility that comes with them. It reminds us that choosing not to vow means avoiding the guilt that comes from failing to fulfill a promise.
Frequently Asked Questionsgenerated
To refrain from making a vow means to choose not to commit to a promise made to God, thereby avoiding any associated guilt.
Fulfilling vows is important because it reflects one's integrity and commitment to God, as failing to do so can lead to guilt and consequences.
Yes, sin can occur in many forms, but this verse specifically addresses the guilt associated with failing to fulfill a vow made to God.
This verse relates to other laws in Deuteronomy by emphasizing the seriousness of commitments and the expectation of accountability in one's relationship with God.
Reflection Questionsgenerated
- What commitments have I made to God, and how can I ensure I fulfill them?
- How can I practice integrity in my promises to others?
- What does this verse teach me about the nature of sin and responsibility?
- In what ways can I be mindful of my words and promises in my daily life?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Deuteronomy 23:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if thou shalt forbear to vow,.... That a man might do, though there was ability; it was expected indeed that men should vow and bring freewill offerings in proportion to their ability; whether
Read John Gill on Deuteronomy 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy
Read Robert Jamieson on Deuteronomy 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 23:22 But if thou shalt forbear to vow, it shall be no sin in thee.Ver. 22. It shall be no sin in thee,] i.e., No such great sin; as John 9:41, so John 15:22; John 15:24 James 4:17. See Ecclesiastes 5:5. Vovere nusquam est praeceptum, saith Bellarmine: We are nowhere in Scripture commanded to vow. And Fateor quod Deus non praecipit, sed tantum consulit nobis ut aliquid illi voveamus, saith another Popish writer. I confess God nowhere commandeth, but only counselleth us to make vows. But what will they say to Psalms 76:11; - "Vow and perform to the Lord your God, bring presents" &c.? And are not the nine lepers condemned by Christ for their negligence and unthankfulness? Alphons.…
Read John Trapp on Deuteronomy 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But if you refrain from making a vow, you will not be guilty of sin.
But if you refrain from making a vow, it shall be no sin in you.
But if you refrain from making a vow, you will not be guilty of sin.
If you refrain from making a vow, it will not be sinful.
Tyndale line
But if thou shalt forbear to vow, it shall be no sin in thee.
But if thou shalt forbear to vow, it shall be no sin in thee.
But if thou shalt forbear to vow, it shall be no sin in thee.
But if thou shalt forbear to vow, it shall be no sin in thee.
But when thou absteinest from vowing, it shalbe no sinne vnto thee.
Strictly literal
But if thou forbear to vow, it shall be no sin in thee.
'And when thou forbearest to vow, it is not in thee a sin.
And when you refrain to vow, it is not sin in you.
(23:23) But if thou forbear to vow, it shall be no sin in thee.
But if you will refrain from making a vow, it will be no sin for you.
From the Latin
If thou wilt not promise, thou shalt be without sin.
Simplified
If you don't make such promises then you won't be guilty of sin.
But if you take no oath, there will be no sin.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "וְכִ֥י תֶחְדַּ֖ל לִנְדֹּ֑ר לֹֽא־ יִהְיֶ֥ה בְךָ֖ חֵֽטְא׃" which translates to, "But if you refrain from making a vow, you will not be guilty of sin." The Samaritan Pentateuch agrees with the Masoretic Text word for word. The Septuagint matches six of the seven words but presents them in a different order and structure, indicating a slight variation in translation. The Dead Sea Scrolls, specifically 4Q33, contain three words from the verse, with one word partially restored and others supplied by an editor, while 4Q38a includes six words of the verse, with five supplied entirely by an editor. Overall, the Samaritan Pentateuch aligns with the Masoretic Text, while the Septuagint and Dead Sea Scrolls show variations in wording and completeness.
וְכִ֥י תֶחְדַּ֖ל לִנְדֹּ֑ר לֹֽא־ יִהְיֶ֥ה בְךָ֖ חֵֽטְא׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי תדר נדר ליהוה אלהיך לא תאחר לשׁלמו כי דרשׁ ידרשׁנו יהוה אלהיך מעמך והיה בך חטא
Agrees with the Masoretic Text here, word for word.
[כי] [תדר] [נדר] [ליהוה] [אלהי׳ך] [לא] תאחר לשלמ׳ו כי דרש [ידרש׳נו] [יהוה] [אלהי׳ך] [מעמ׳ך] [והיה] [ב׳ך] [חטא]
3 words on the leather — 1 partly restored, 13 supplied entire by an editor.
[ידרש׳נו] [יהוה] [אלהי׳ך] והיה [ב׳כה] [חטא]
6 words of the verse are on this fragment — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Deuteronomy 23:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — Conjunction · particleHC/Tc
חָדַל (chadal) is a Hebrew verb meaning to cease or come to an end. It conveys the idea of stopping, leaving off, or forgoing something. The entries highlight its use in various contexts, including the Qal stem, which indicates simple action. There is a specific note in the Hophil form suggesting a passive sense of being made to leave.
חָדַל vb. cease
Qal
cease, come to an end
cease, leave off
Hoph. should I be made to leave
base
H2308 חָדַל cease .. cease, come to an end
. cease, leave off
. should I be made to leave
2308 chadal khaw-dal'
a primitive root; properly, to be flabby, i.e. (by
implication) desist; (figuratively) be lacking or
idle:--cease, end, fall, forbear, forsake, leave (off), let
alone, rest, be unoccupied, want.
חָדַל (cha.dal) — to cease.
1) to stop, cease, desist, forego, cease to be, leave undone, forbear
1a) (Qal)
1a1) to cease, come to an end
1a2) to cease, leave off
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
נָדַר (nadar) is a Hebrew verb meaning to vow or make a vow, particularly in the context of promising something to God. The entries consistently emphasize its use as a primitive root related to making commitments. There are no significant disagreements among the lexicons regarding its meaning.
H5087 נָדַר vow
5087 nadar naw-dar'
a primitive root; to promise (pos., to do or give something
to God):--(make a) vow.
נָדַר (na.dar) — to vow.
1) to vow, make a vow
1a) (Qal) to vow a vow
V-Qal-Imperf-2ms — Preposition · verb qal infinitive construct commonHR/Vqcc
vou (nedher; euche; 'iccar, found only in Nu 30:6,8,10 and translated horismos, by the Septuagint: A vow could be positive (nedher) and included all promises to perform certain things for, or bring certain offerings to, God, in return for certain benefits which were hoped for at His hand (Ge 28:20-22, Jacob; Le 27:2,8; Nu 30; Jud 11:30, Jephthah; 1Sa 1:11, Hannah; 2Sa 15:8, Absalom; Jon 1:16, vows of heathen); or negative ('iccar), and included promises by which a person bound himself or herself to abstain from…
A promise made to God of doing some good thing or abstaining from some lawful enjoyment, under the influence of gratitude for divine goodness, of imminent danger, the apprehension of future evils, or the desire of future blessings. To fulfill a vow binding one to sin, was to all sin to sin; but no considerations of inconvenience or loss could absolve one from a vow, Ps 15:4 Mal 1:14. Jacob, going into Mesopotamia, vowed the tenth of his estate, and promised to offer it at Beth-el, to the honor of God, Ge 28:20-22. Moses enacted several laws for the regulation and execution of vows. "If thou shalt forbear to vow, it shall be no sin in thee; that which is gone out of thy lips thou shalt keep and perform,"
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HRd/Sp2ms — Preposition · suffixHRd/Sp2ms
חֵטְא (chet) refers to sin, encompassing the concepts of guilt associated with sin and the punishment that follows. It is derived from a root meaning 'to miss' or 'to err.' The term appears in various contexts in the Old Testament, highlighting both the act of sinning and its consequences.
חֵטְא n.m. sin
sin
guilt of sin
punishment for sin
base
H2399 חֵטְא sin . sin
. guilt of sin
. punishment for sin
2399 chet' khate
from 2398; a crime or its penalty:--fault, X grievously,
offence, (punishment of) sin.
see HEBREW for 02398
חֵטְא (chet) — sin.
1) sin
1a) sin
1b) guilt for sin
1c) punishment for sin
Aramaic equivalent: cha.ti (חֲטָי "sin" H2408)
N-ms — Noun common · masculine singular absoluteHNcmsa
Sin
Is “any want of conformity unto or transgression of the law of God” (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is “not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).”, Hodge’s…
a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, "the clayey or muddy" town. Its antiquity may perhaps be inferred from the mention of "the wilderness of Sin" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as "Sin the strongholds of Egypt." (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the…
1. Any thought, word, desire, action, or omission of action, contrary to the law of God, or defective when compared with it.
The origin of sin is a subject which baffles all investigation; and our inquiries are much better directed when we seek through Christ a release from its penalty and power, for ourselves and the world. Its entrance into the world, and infection of the whole human race, its nature, forms, and effects, and its fatal possession of every unregenerate soul, are fully described in the Bible, Ge 6:5 Ps 51:5 Mt 15:19 Ro 5:12 Jas 1:14,15.
bush
