Deuteronomy 24:12 — Word Study
WLCוְאִם־ אִ֥ישׁ עָנִ֖י ה֑וּא לֹ֥א תִשְׁכַּ֖ב בַּעֲבֹטֽוֹ׃
BSAIfʼim hehûwʼ is a poorʻânîy [afflicted, or humble] manʼîysh [a male person or individual] you must notlôʼ go to sleepshâkab▸ [lie down, rest] with the security {in your possession}ʻăbôwṭ [pledge, something given as a guarantee, keeping it, holding onto it, as a deposit for a debt]
| Greek | English | Parsing |
|---|---|---|
| וְאִם־ | and if | Conjunction, particle |
| אִ֥ישׁ | [is] a person | Noun common, masculine singular absolute |
| עָנִ֖י | poor | Adj |
| ה֑וּא | he | Pronoun |
| לֹ֥א | not | Particle |
| תִשְׁכַּ֖ב | you will lie down | Verb, Qal, imperfect second person masculine singular |
| בַּעֲבֹטֽוֹ׃ | in pledge his | Preposition, noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If he is a poor man, you must not go to sleep with the security in your possession; |
| KJV | And if the man be poor, thou shalt not sleep with his pledge: |
| ASV | And if he be a poor man, thou shalt not sleep with his pledge; |
| YLT | 'And if he is a poor man, thou dost not lie down with his pledge; |
| WEB | If he is a poor man, you shall not sleep with his pledge. |
| BBE | If he is a poor man, do not keep his property all night; |
Translations agree on the meaning of עֲבוֹט as a pledge or security.
The structure consists of a conditional clause followed by a main command, emphasizing the importance of the condition.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשָׁכַב
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 24:12
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 — Regulations on Lending and Treatment of the Poorgenerated
Deuteronomy 24:12 is part of a set of laws aimed at protecting the rights of the poor and ensuring fair treatment in economic transactions. The surrounding verses emphasize the importance of returning pledges promptly and treating workers justly, reflecting a broader biblical theme of social justice and care for the vulnerable.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 24:17 | Do not deny justice to the foreigner or the fatherless, and do not take a widow’s cloak as security. |
| 2 | Job 22:6 | For you needlessly demanded security from your brothers and deprived the naked of their clothing. |
| 3 | Job 24:3–9 | They drive away the donkey of the fatherless and take the widow’s ox in pledge. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עֲבוֹט, abowtgenerated
The word עֲבוֹט (abowt) refers specifically to a pledge or something given as security for a debt. It is derived from a root meaning to pawn, indicating an item held as a guarantee for a loan or obligation.
In this verse, the emphasis is on the ethical implications of retaining a poor man's pledge overnight. The law underscores the necessity of compassion and fairness, advocating for the return of the pledge to allow the individual to rest comfortably.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is security, which aligns with the KJV and ASV that also use the term pledge.
Sentence Structuregenerated
The verse consists of a main clause with the finite verb תִשְׁכַּ֖ב, you will lie down, which is modified by a conditional clause introduced by אִם, if. This structure places emphasis on the condition of the subject being a poor man.
The sentence structure highlights the conditional nature of the command, indicating that the action of lying down with the pledge is contingent on the man's status as poor.
Septuagint Backgroundgenerated
The Septuagint translates עֲבוֹט as αὐτοῦ, which means 'his' in Greek, indicating possession. This choice emphasizes the personal nature of the pledge, aligning with the Hebrew sense of ownership.
This translation reflects a focus on the individual's rights regarding their pledge, consistent with the original Hebrew intent.
In plain words — the whole versegenerated
Deuteronomy 24:12 instructs that if a person is poor, one should not keep their pledge overnight. This command emphasizes the importance of compassion and fairness in dealing with those in need.
Frequently Asked Questionsgenerated
It means that one should not keep a poor person's pledge overnight, ensuring they have their item back for their comfort.
Treating the poor fairly reflects God's justice and compassion, as emphasized throughout the Scriptures.
Failing to return a pledge could lead to oppression and injustice, which goes against the ethical teachings of the Torah.
This verse is part of a broader set of laws that promote fairness and protection for the vulnerable in society.
Reflection Questionsgenerated
- In what ways can I show compassion to those who are less fortunate?
- How can I ensure that my financial dealings are fair and just?
- What steps can I take to support those in need in my community?
- How does understanding this command influence my view of social justice?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Deuteronomy 24:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if the man [be] poor,.... Which may be thought to be the case of everyone that gives pledges for a debt he owes, or a sum of money he borrows; yet there might be a difference: some might be so
Read John Gill on Deuteronomy 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if the man be poor, thou shalt not sleep with his pledge: Thou shalt not sleep with his pledge.
Read Robert Jamieson on Deuteronomy 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut restore it before night, which intimates that he should take no such thing for pledge, without which a man cannot sleep, since it were an idle thing to fetch it and carry it every day. See Poole ",27".
Read Matthew Poole on Deuteronomy 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 24:12 And if the man [be] poor, thou shalt not sleep with his pledge:Ver. 12. Thou shalt not sleep with his pledge.] As those cruel crafties did, that "sold the righteous for silver, and the poor for a pair of shoes."
Read John Trapp on Deuteronomy 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10-13) When thou dost lend.—The law in these verses is evidently the production of primitive and simple times, when men had little more than the bare necessaries of life to offer as security—their own clothing, or the mill-stones used to prepare their daily food, being almost their only portable property. (See Exodus 22:26-27.) It shall be righteousness.—LXX., it shall be alms, or mercy. In other words, “Blessed are the merciful, for they shall obtain mercy.”
Read Charles John Ellicott on Deuteronomy 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. And if the man be poor, c.] Did not this law preclude pledging entirely, especially in case of the abjectly poor? For who would take a pledge in the morning which he knew, if not redeemed, he must restore at night? However, he might resume his claim in the morning, and have the pledge daily returned, and thus keep up his property in it till the debt was discharged See Clarke on Exodus 22:26. The Jews in several cases did act contrary to this rule, and we find them cuttingly reproved for it by the Prophet Amos, Amos 2:8.
Read AdamClarke on Deuteronomy 24 →CambridgeThe Cambridge Bible for Schools and CollegesDeuteronomy 24:5 to Deuteronomy 25:4. Thirteen Laws of Equity and Humanity Besides the humane temper common to most of them, and a few cue-words, there are no apparent reasons for their being grouped or for the order in which they occur. They have various openings, mostly conditional, otherwise negative. Three are not in the direct form of address, and two only close with this; the rest are in the Sg. form, except one mixed of Sg. and Pl. Some are peculiar to D, others have parallels in E and H. In particular note the separation of the three laws on pledges, and their use of two different terms for ‘pledge.’ All this suggests a compilation from different sources.
Read Cambridge on Deuteronomy 24 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. Thou shalt not sleep with his pledge — As the poor debtor might have nothing to cover him but his outer garment, which served him for his bed. This the creditor was not to keep at night. Comp. Exodus 22:25-26.
Read Daniel Denison Whedon on Deuteronomy 24 →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
If he is a poor man, you must not go to sleep with the security in your possession;
If he is a poor man, you shall not sleep with his pledge.
If he is a poor man, you must not go to sleep with the security in your possession;
If the person is poor you may not use what he gives you as security for a covering.
Tyndale line
And if the man be poor, thou shalt not sleep with his pledge:
And if he be a poor man, thou shalt not sleep with his pledge;
And if he be a poor man, thou shalt not sleep with his pledge:
And if the man is poor, thou shalt not sleep with his pledge:
Furthermore if it be a poore body, thou shalt not sleepe with his pledge,
Strictly literal
And if the man be needy, thou shalt not lie down with his pledge;
'And if he is a poor man, thou dost not lie down with his pledge;
And if he is a poor man, you do not lie down with his pledge;
And if he be a poor man, thou shalt not lie down with his pledge:
If he is a poor man, you must not sleep with his pledge in your possession.
From the Latin
But if he be poor, the pledge shall not lodge with thee that night,
Simplified
If he is a poor man he may give his cloak as security, but you must not keep it when you go to sleep.
If he is a poor man, do not keep his property all night;
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 is supported by the Septuagint in six out of seven words, indicating a close alignment in meaning. The Samaritan Pentateuch differs by using the word עבוטו instead of the Masoretic בַּעֲבֹטֽוֹ, but the overall message remains consistent.
וְאִם־ אִ֥ישׁ עָנִ֖י ה֑וּא לֹ֥א תִשְׁכַּ֖ב בַּעֲבֹטֽוֹ׃
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.
ואם אישׁ עני הוא לא תשׁכב בעבוטו
1 word differs from the Masoretic Text: עבוטו (pledge)
[ואם] [איש] [עני] [הוא] [לא] [תשכב] [בעבט׳ו]
nothing on the leather here — 7 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 24:12
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.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
עָנִי (aniy) describes a state of being poor, afflicted, or humble. It is built from the root meaning to be depressed in mind or circumstances. The entries indicate it covers a range of meanings including needy, lowly, and wretched. There is a noted disagreement regarding its relationship to another word, עָנָה (anah), with some lexicons viewing one as subjective and the other as objective.
עָנִי adj. poor, afflicted, humble
base
H6041 עָנִי poor, afflicted, humble
6041 `aniy aw-nee'
from 6031; depressed, in mind or circumstances (practically
the same as 6035, although the margin constantly disputes
this, making 6035 subjective and 6041 objective):--afflicted,
humble, lowly, needy, poor.
see HEBREW for 06031
see HEBREW for 06035
see HEBREW for 06035
see HEBREW for 06041
עָנִי (a.ni) — afflicted.
1) poor, afflicted, humble, wretched
1a) poor, needy
1b) poor and weak
1c) poor, weak, afflicted, wretched
1d) humble, lowly
Adj — AdjHAamsa
poor ('ebhyon, dal, `ani, rush; ptochos):
I. In the Old Testament.
The poor have great prominence in the Bible; it is said, indeed, that there should be no poor among the Hebrews because Yahweh should so greatly bless them (De 15:4 the Revised Version (British and American) and the King James Version margin); but this was only to be realized on certain conditions of obedience (De 15:5), and in De 15:11 it is said,"The poor will never cease out of the land"; but they were to see to it that none was left in destitution. The very foundation of the Hebrew religion was God's pity on a poor and oppressed people.
1. The Terms Employed:
Poor
The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19,21).
(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).
(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).
(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the…
The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) "the poor shall never cease out of the land." Among the special enactments in their favor the following must be mentioned: The right of gleaning. (Leviticus 19:9,10; 24:19,21) From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) Prohibition of usury and of retention of pledges. (Exodus 22:25-27;
Ps 12:5 41:1-3, especially cared for in the Jewish dispensation, Ex 23:6 Pr 14:31, and even more so under the gospel, Mt 25:42-45 Jas 2:5. The slight offerings required of them by the law were as acceptable as the hecatombs of the rich, Le 5:7-13 Mr 12:41-44. The gleanings of the fields, the olive trees, and the vines, were to be left for them, Le 19:9 De 24:19
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Pron — PronounHPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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 שָׁכַב (shakab) is a primitive root meaning 'to lie down.' It covers a range of meanings including resting, lodging, engaging in sexual relations, and lying down in death. The word appears in various forms, such as Qal, Niphal, Pual, Hiphil, and Hophal, indicating different nuances of lying down. Notably, it can also figuratively mean to relax.
שָׁכַב 212 vb. lie down
Qal
lie down
= lodge (for night)
of sexual relations, lie with
lie down in death
esp. in phr. lie down with his fathers
fig. = relax
Niph. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
Hiph. lay
Hoph. laid
base
H7901 שָׁכַב lie down .. lie down
. = lodge (for night)
. of sexual relations, lie with
. . lie down in death
. esp. in phr. lie down with his fathers
. fig. = relax
. Pu. = be lain with (sexually; subj. women), only as Qr for Kt [שָׁגֵל] Niph. Pu. q.v.
. lay
. laid
7901 shakab shaw-kab'
a primitive root; to lie down (for rest, sexual connection,
decease or any other purpose):--X at all, cast down,
((lover-))lay (self) (down), (make to) lie (down, down to
sleep, still with), lodge, ravish, take rest, sleep, stay.
שָׁכַב (sha.khav) — to lie down: lay down.
: lay_down/lie_with
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: sleep.
: sleep/rest
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
1b) (Niphal) to be lain with (sexually)
1c) (Pual) to be lain with (sexually)
1d) (Hiphil) to make to lie down
1e) (Hophal) to be laid
שָׁכַב (sha.khav) — to lie down: have sex.
: have_sex
1) to lie down
1a) (Qal)
1a1) to lie, lie down, lie on
1a2) to lodge
1a3) to lie (of sexual relations)
1a4) to lie down (in death)
1a5) to rest, relax (fig)
V-Qal-Imperf-2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
עֲבוֹט (abowt) refers to a pledge or an article given as security for a debt. It is derived from the root word for 'pawn.' The entries consistently emphasize its meaning related to financial security.
עֲבוֹט n.[m.] pledge, article pledged as security for debt
base
H5667 עֲבוֹט pledge, article pledged as security for debt
5667 `abowt ab-ote'
or rabot {ab-ote'}; from 5670; a pawn:--pledge.
see HEBREW for 05670
עֲבוֹט (a.vot) — pledge.
pledge, a thing given as security, article pledged as security for debt
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms