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Ecclesiastes 5:5 — Word Study

Depth

WLCט֖וֹב אֲשֶׁ֣ר לֹֽא־ תִדֹּ֑ר מִשֶׁתִּדּ֖וֹר וְלֹ֥א תְשַׁלֵּֽם׃

BSAnotʼal to givenâthan Obj.ʼêth lippeh to sinchâṭâʼ Obj.ʼêth fleshbâsâr notʼal to sayʼâmar facepânîym messengermălʼâk forkîy unintentionallyshᵉgâgâh he/she/ithûwʼ [the promise, obligation] what?mâh be angryqâtsaph Godʼĕlôhîym uponʻal voiceqôwl to pledgechâbal Obj.ʼêth deedmaʻăseh handyâd

Word
Listen & take awayEcclesiastes 5
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 5 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (te.sha.Lem) — no per-word recordings of the Hebrew exist to link to.
Take it away
Ecclesiastes 5:5quick helps
In a sentenceThe verse advises against making vows to God if one cannot fulfill them.
Who is speakingThe author of Ecclesiastes, reflecting on the nature of promises.
Where we areThis verse is part of a section on the importance of vows and commitments.
The hard wordטוֹב
Take awayIt is better to refrain from making a vow than to make one and fail to keep it.
7 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbפֶּה The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Ecclesiastes 5:5

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 — Wisdom on Vowsgenerated

4When you make a vow to God, do not delay in fulfilling it, because He takes no pleasure in fools. Fulfill your vow.
5It is better not to vow than to make a vow and not fulfill it.
6Do not let your mouth cause your flesh to sin, and do not tell the messenger that your vow was a mistake. Why should God be angry with your words and destroy the work of your hands?
7For as many dreams bring futility, so do many words. Therefore, fear God.

Ecclesiastes 5:5 is part of a broader discussion about the nature of vows made to God. The author emphasizes the seriousness of making promises and the importance of fulfilling them. The surrounding verses warn against the folly of hasty vows and the consequences of failing to keep one's word, urging the reader to consider their commitments carefully.


Cross References

ReferenceText (BSB)
1Deuteronomy 23:22But if you refrain from making a vow, you will not be guilty of sin.
2Proverbs 20:25It is a trap for a man to dedicate something rashly, only later to reconsider his vows.
3Acts 5:4Did it not belong to you before it was sold? And after it was sold, was it not at your disposal? How could you conceive such a deed in your heart? You have not lied to men, but to God!”

The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.Deuteronomy 23:22 Proverbs 20:25 Acts 5:4

The Key Word טוֹב, Tovgenerated

The Hebrew word טוֹב (tov) means good or pleasant, encompassing a range of meanings from agreeable to ethical goodness. It can describe something beneficial or pleasing, such as a good deed or a happy occasion.

In this verse, טוֹב sets the tone for the advice given: it is preferable to avoid making vows altogether than to risk the shame of failing to fulfill them. The word's use here underscores the value of integrity and the weight of one's promises.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses the phrasing It is better not to vow.


Sentence Structuregenerated

The main clause of the verse is introduced by the finite verb טוֹב, is good, which establishes the overall sentiment. The structure then presents a comparative statement, contrasting the act of vowing with the consequences of failing to fulfill that vow.

The Hebrew word order emphasizes the importance of the vow itself and the negation of fulfillment, highlighting the seriousness of the commitment involved.


Septuagint Backgroundgenerated

In the Septuagint, the Hebrew טוֹב is rendered as μη (me), which translates to 'not.' This choice indicates a strong emphasis on negation, reinforcing the idea that it is preferable to avoid making a vow than to risk failing to keep it.

The Greek translation captures the essence of the Hebrew text while shifting the focus slightly towards the consequences of inaction.


In plain words — the whole versegenerated

Ecclesiastes 5:5 teaches that it is better not to make a vow than to make one and fail to keep it. This verse emphasizes the importance of being careful with promises made to God, as failing to fulfill them can lead to negative consequences.


Frequently Asked Questionsgenerated

What does it mean to vow?

To vow means to make a solemn promise to God, often involving a commitment to give or do something in return for a blessing.

Why is it better not to vow?

It is better not to vow because making a promise one cannot keep can lead to guilt and disappointment, both for the individual and in their relationship with God.

How does this verse relate to other teachings in the Bible?

This verse aligns with other biblical teachings that emphasize the importance of integrity and keeping one's word, such as in Numbers 30:2.

What are the consequences of failing to fulfill a vow?

Failing to fulfill a vow can lead to negative consequences, including a sense of guilt and potential disfavor from God, as indicated in the surrounding verses.


Reflection Questionsgenerated

  1. What commitments have I made that I need to follow through on?
  2. How can I ensure that my promises to God are sincere and achievable?
  3. What does this verse teach me about the nature of my words and commitments?
  4. In what ways can I support others in keeping their vows and commitments?

The early church on this verse — how the Fathers read it

Early commentators reflect on the implications of vows in the context of faithfulness to God. Quotations from Jerome, John Cassian, and the Apostolic Constitutions are included, discussing the nature of promises and the importance of careful commitment.

JeromeCommentary on Ecclesiastes c. 347–420
"Let not your mouth bring guilt on your flesh, and do not tell the messenger that it was an error. Why should God be angered by your speech and destroy the work of your hands? "What the Hebrew means is that if you are not able to do these…
Early Church Fathers on Ecclesiastes 5 →
John CassianINSTITUTES 4:33 c. 360–435
For as unbounded glory hereafter is promised to those who faithfully serve God and cleave to him according to the rule of this system,
Early Church Fathers on Ecclesiastes 5 →
Apostolic ConstitutionsApostolic Constitutions (Book IV), Section 2, XIV c. 375–380
Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly;
Early Church Fathers on Ecclesiastes 5 →

Commentators on this verse — 7 expositors, verse by verse

Each of these wrote on Ecclesiastes 5:5 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Better [is it] that thou shouldest not vow,.... For a vow is an arbitrary thing; a man is not bound to make it, and while he vows not, it is in his own power, and at his option, whether he will do

Read John Gill on Ecclesiastes 5 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. (Deuteronomy 23:21; Deuteronomy 23:23.)

Read Robert Jamieson on Ecclesiastes 5 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

That thou shouldest not vow; for this was no sin, because men are free to make such vows, or not to make them, as they think fit. See , &c.; . But having vowed we cannot forbear payment of them without sin.

Read Matthew Poole on Ecclesiastes 5 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Ecclesiastes 5:5 Better [is it] that thou shouldest not vow, than that thou shouldest vow and not pay.Ver. 5. Better it is that thou shouldest not vow,] q.d., Who bade thee be so forward? Why wouldst thou become a voluntary votary, and so rashly engage to the loss of thy liberty and the offence of thy God, who expected thou shouldst have kept touch, and not have dealt thus slipperily with him? "Thou hast not lied unto men, but unto God." "As the truth of Christ is in me," saith Paul; so he binds himself by an oath, as the learned have observed. And "as God is true, our word toward you was not yea and nay; for the Son of God who was preached among you by me was not yea and nay; but in him…

Read John Trapp on Ecclesiastes 5 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 5. Better is it that thou shouldest not vow, c.] We are under constant obligations to live to God no vow can make it more so. Yet, there may be cases in which we should bind ourselves to take up some particular cross, to perform some particular duty, to forego some particular attachment that does not tend to bring our souls nearer to God. Then, if fully determined, and strong in faith relative to the point, bind and hold fast; but if not fully, rationally, and conscientiously determined, "do not suffer thy mouth to cause thy soul to sin."

Read AdamClarke on Ecclesiastes 5 →
CambridgeThe Cambridge Bible for Schools and Colleges

5. Better is it that thou shouldest not vow] The point which the Teacher seeks to press is obviously the optional character of vows. They form no part of the essentials of religion, they are to be deprecated rather than otherwise; but to make them, and then delay or evade their fulfilment, is to tamper with veracity and play fast and loose with conscience, and so is fatally injurious. The casuistry condemned by our Lord (Matthew 5:33; Matthew 23:16-22) shews how fertile was the ingenuity of Scribes in devising expedients of this nature.

Read Cambridge on Ecclesiastes 5 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible

5. Better… not vow, than… vow and not pay — Vows once made are as binding as oaths. Many Jews, among other vows, consecrated their hair, leaving it unshorn while some vow was accomplished. From this they were called Nazarites.

Read Daniel Denison Whedon on Ecclesiastes 5 →

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

BSBBerean Standard Bible2020

It is better not to vow than to make a vow and not fulfill it.

WEBWorld English Bible2000

It is better that you should not vow, than that you should vow and not pay.

MSBMajority Standard Bible2022

It is better not to vow than to make a vow and not fulfill it.

NETBNew English Translation2006

It is better for you not to vow than to vow and not pay it.

Tyndale line

KJVKing James Version1611

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

ASVAmerican Standard Version1901

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

RVARevised Version, American1894

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

NWBWebster's Bible1833

Better is it that thou shouldst not vow, than that thou shouldst vow and not pay.

GNVGeneva Bible1599

Suffer not thy mouth to make thy flesh to sinne: neither say before the Angel, that this is ignorance: wherefore shall God bee angry by thy voyce, and destroy the worke of thine hands?

Strictly literal

DBYDarby Translation1890

Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.

YLTYoung's Literal Translation1862

Better that thou do not vow, than that thou dost vow and dost not complete.

LSVLiteral Standard Version2020

Better that you do not vow, than that you vow and do not complete.

ILTInterlinear Literal Translation2000

(5:4) It is better that thou shouldst not vow, than that thou shouldst vow and not pay.

ULBUnlocked Literal Bible2017

It is better not to make a vow than to make one that you do not carry out.

From the Latin

DRADouay-Rheims (Challoner)1899

Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.

Simplified

FBVFree Bible Version2020

Better not to make any vows at all than to make vow you don't keep.

BBEBible in Basic English1949

It is better not to take an oath than to take an oath and not keep it.

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.

clausepredicateט֖וֹב[is].goodnoun phrase · subjectrelpאֲשֶׁ֣ר(cmp)clauseadverbialלֹֽאnotverbתִדֹּ֑רyou.will.vowprepositional phrase · prepositionalמִmorenoun phraserelpשֶׁthan.(cmp)clauseclauseverbתִּדּ֖וֹרyou.will.vowוְandclauseadverbialלֹ֥אnotverbתְשַׁלֵּֽםyou.will.pay

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint largely agree in their wording, with 6 of the 7 words matched. The Septuagint's structure reflects its own syntactical choices, but the core message remains consistent across both texts.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

ט֖וֹב אֲשֶׁ֣ר לֹֽא־ תִדֹּ֑ר מִשֶׁתִּדּ֖וֹר וְלֹ֥א תְשַׁלֵּֽם׃

Septuagintthe Greek the translators chose, word by word
ט֖וֹבμηאֲשֶׁ֣רδῶςתִדֹּ֑רστόμαמִשֶׁתִּדּ֖וֹרἐχαμαρτῆσαιוְלֹ֥אσάρκαתְשַׁלֵּֽם׃σου

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.

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.

Ecclesiastes 5:5טוֹב[is] good[is] goodטוֹבאֲשֶׁרthatthatאֲשֶׁרלֹאnotnotלֹאנָדַרyou will voyou will vowנָדַרנָדַרmore than wmore than what נָדַרלֹאand notand notלֹאשָׁלֵםyou will payou will payשָׁלֵםטוֹבbe pleasinbe pleasingטוֹבנֶ֫דֶרvowvowנֶ֫דֶריָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדנָזִירNaziriteNaziriteנָזִיריָשָׁרJasharJasharיָשָׁרמַרְאֶהappearanceappearanceמַרְאֶהצָוָהto commandto commandצָוָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Ecclesiastes 5:5

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.

[is] good that not you will vow more than what you will vow and not you will pay
ט֖וֹבTov [is] good H2896
538× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means good or welfare, describing something that is beneficial or pleasing, like a good deed or a happy time. It is used in many contexts, including Genesis and Psalms. This word is often translated as 'good' or 'beautiful'.
Tyndale gloss
pleasant
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.

Brown-Driver-Briggs Hebrew Lexicon (full)

טוֹב adj. pleasant, agreeable, good

pleasant, agreeable to the senses

pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well

good, excellent, of its kind

good, rich, valuable in estimation

good, appropriate, becoming

c. מִן compar. = better

of man's sensuous nature, glad, happy, prosperous

of man's intellectual nature, good understanding

good, kind, benign

good (ethical), right

base

טוֹב n.m. a good thing, benefit, welfare

welfare, prosperity, happiness

good things

good = benefit

moral good

base

טוֹבָה n.f. welfare, benefit, good things, good

welfare, prosperity, happiness

good things

bounty, good

base

Brown-Driver-Briggs glosses

H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses

. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well

. good, excellent, of its kind

. good, rich, valuable in estimation

. good, appropriate, becoming

. c. מִן compar. =better

. of man's sensuous nature, glad, happy, prosperous

. of man's intellectual nature, good understanding

. good, kind, benign

. good (ethical), right

H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good

Strong's Hebrew Dictionary

2896 towb tobe

from 2895; good (as an adjective) in the widest sense; used

likewise as a noun, both in the masculine and the feminine,

the singular and the plural (good, a good or good thing, a

good man or woman; the good, goods or good things, good men or

women), also as an adverb (well):--beautiful, best, better,

bountiful, cheerful, at ease, X fair (word), (be in) favour,

fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),

graciously, joyful, kindly, kindness, liketh (best), loving,

merry, X most, pleasant, + pleaseth, pleasure, precious,

prosperity, ready, sweet, wealth, welfare, (be) well

((-favoured)).

see HEBREW for 02895

Translators Brief Hebrew Lexicon

טוֹב (tov) — pleasant.

adj

1) good, pleasant, agreeable

1a) pleasant, agreeable (to the senses)

1b) pleasant (to the higher nature)

1c) good, excellent (of its kind)

1d) good, rich, valuable in estimation

1e) good, appropriate, becoming

1f) better (comparative)

1g) glad, happy, prosperous (of man's sensuous nature)

1h) good understanding (of man's intellectual nature)

1i) good, kind, benign

1j) good, right (ethical)

Aramaic equivalent: tav (טָב "fine" H2869)

טוֹב (tov) — good.

1) a good thing, benefit, welfare

1a) welfare, prosperity, happiness

1b) good things (collective)

1c) good, benefit

1d) moral good

טוֹבָה (to.vah) — welfare.

1) welfare, benefit, good things

1a) welfare, prosperity, happiness

1b) good things (collective)

1c) bounty

Morphologythe parsing behind the code
Berean parsing
HAamsa
HAamsa
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.

(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:

(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).

[is] good that not you will vow more than what you will vow and not you will pay
אֲשֶׁ֣ר'a.Sher that H834 Particle
5,500× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Tyndale gloss
which
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.

Brown-Driver-Briggs Hebrew Lexicon (full)

אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.

base

בַאֲשֶׁר

in (that) which

adv. in (the place) where

conj. in that, inasmuch as

on account of whom?

base

מֵאֲשֶׁר

from (or than) that which

adv. from (the place) where

conj. from (the fact) that …, since

base

כַּאֲשֶׁר conj. according as, as, when

according to that which, according as, as

with a causal force, in so far as, since

with a temporal force, when

base

Brown-Driver-Briggs glosses

H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which

. adv. in (the place) where

. conj. in that, inasmuch as

. on account of whom?

H834c מֵאֲשֶׁר . from (or than) that which

. adv. from (the place) where

. conj. from (the fact) that …, since

H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as

. with a causal force, in so far as, since

. with a temporal force, when

Strong's Hebrew Dictionary

834 'aher ash-er'

a primitive relative pronoun (of every gender and number);

who, which, what, that; also (as an adverb and a conjunction)

when, where, how, because, in order that, etc.:--X after, X

alike, as (soon as), because, X every, for, + forasmuch, +

from whence, + how(-soever), X if, (so) that ((thing) which,

wherein), X though, + until, + whatsoever, when, where

(+ -as, -in, -of, -on, -soever, -with), which, whilst, +

whither(- soever), who(-m, -soever, -se). As it is

indeclinable, it is often accompanied by the personal pronoun

expletively, used to show the connection.

Translators Brief Hebrew Lexicon

אֲשֶׁר (a.sher) — which.

A: 1) (relative part.)

1a) which, who

1b) that which

2) (conj)

2a) that (in obj clause)

2b) when

2c) since

2d) as

2e) conditional if

B: Beth+ 1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

C: Mem+ 1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

D: Kaph+

1) (conj.), according as, as, when

1a) according to that which, according as, as

1b) with a causal force: in so far as, since

1c) with a temporal force: when

בַאֲשֶׁר (ba.a.sher) — in which.

1) in (that) which

2) (adv)

2a) where

3) (conj)

3a) in that, inasmuch as

3b) on account of

מֵאֲשֶׁר (me.a.sher) — whence.

1) from (or than) that which

2) from (the place) where

3) from (the fact) that, since

כַּאֲשֶׁר (ka.a.sher) — as which.

conj

1) according as, as, when

1a) according to that which, according as, as

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTr — Particle
HTr
The company it keepswords that stand beside it more often than chance
[is] good that not you will vow more than what you will vow and not you will pay
לֹֽא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTn — Particle
HTn
The company it keepswords that stand beside it more often than chance
[is] good that not you will vow more than what you will vow and not you will pay
תִדֹּ֑רti.Dor you will vow H5087 Verb · Qal · imperfect second person masculine singular
31× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To vow means to make a promise to God, like Hannah did in 1 Samuel 1:11 when she asked for a son. This promise is a commitment to give something to God in return for a blessing. It's a solemn pledge to God.
Tyndale gloss
to vow
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs glosses

H5087 נָדַר vow

Strong's Hebrew Dictionary

5087 nadar naw-dar'

a primitive root; to promise (pos., to do or give something

to God):--(make a) vow.

Translators Brief Hebrew Lexicon

נָדַר (na.dar) — to vow.

1) to vow, make a vow

1a) (Qal) to vow a vow

Morphologythe parsing behind the code
Berean parsing
HVqi2ms — Verb · Qal · imperfect second person masculine singular
HVqi2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

American Tract Society Bible Dictionary

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,"

[is] good that not you will vow more than what you will vow and not you will pay
מִשֶׁתִּדּ֖וֹרmi.shet.ti.Dor more than what you will vow H5087 Preposition · particle · verb qal imperfect second person masculine singular
31× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To vow means to make a promise to God, like Hannah did in 1 Samuel 1:11 when she asked for a son. This promise is a commitment to give something to God in return for a blessing. It's a solemn pledge to God.
Tyndale gloss
to vow
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs glosses

H5087 נָדַר vow

Strong's Hebrew Dictionary

5087 nadar naw-dar'

a primitive root; to promise (pos., to do or give something

to God):--(make a) vow.

Translators Brief Hebrew Lexicon

נָדַר (na.dar) — to vow.

1) to vow, make a vow

1a) (Qal) to vow a vow

Morphologythe parsing behind the code
Berean parsing
HR/Tr/Vqi2ms — Preposition · particle · verb qal imperfect second person masculine singular
HR/Tr/Vqi2ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

American Tract Society Bible Dictionary

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,"

[is] good that not you will vow more than what you will vow and not you will pay
וְלֹ֥אve.Lo' and not H3808 Conjunction · particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HC/Tn — Conjunction · particle
HC/Tn
The company it keepswords that stand beside it more often than chance
[is] good that not you will vow more than what you will vow and not you will pay
תְשַׁלֵּֽם׃te.sha.Lem you will pay H7999 Verb · Piel · imperfect second person masculine singular
116× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to be at peace or to make peace with someone. It is used in the Bible to describe a state of safety or friendship. In the KJV, it is translated as 'make amends' or 'be at peace'.
Tyndale gloss
to complete
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁלֵם (shalam) is a Hebrew root meaning to be complete or sound, covering a range of meanings from finishing or restoring to making peace. It can refer to being uninjured, completing a task, or making recompense. The verb also has a denominative form indicating a covenant of peace, suggesting relationships of harmony and safety.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׁלֵם] 103 vb. be complete, sound

Qal

be complete, finished, ended

be sound, uninjured

Pi.

complete, finish, temple

make safe

make whole or good, restore

make good, i.e. pay, vows

requite, recompense, reward

Pu.

be performed, of vow

be repaid, requited

Hiph.

complete, perform

make an end of

base

[שָׁלַם] vb. denom. be in covenant of peace

Qal be at peace

Pu. Pt. one in covt. of peace

Hiph.

make peace with

cause to be at peace

Hoph. live at peace with

base

Brown-Driver-Briggs glosses

H7999a שָׁלֵם be complete, sound .. be complete, finished, ended

. be sound, uninjured

. . complete, finish, temple

. make safe

. make whole or good, restore

. make good, i.e. pay, vows

. requite, recompense, reward

. . be performed, of vow

. be repaid, requited

. . complete, perform

. make an end of

H7999b [שָׁלַם] vb. denom. be in covenant of peace .be at peace

. Pt. one in covt. of peace

. . make peace with

. cause to be at peace

. live at peace with

Strong's Hebrew Dictionary

7999 shalam shaw-lam'

a primitive root; to be safe (in mind, body or estate);

figuratively, to be (causatively, make) completed; by

implication, to be friendly; by extension, to reciprocate (in

various applications):--make amends, (make an) end, finish,

full, give again, make good, (re-)pay (again), (make) (to) (be

at) peace(-able), that is perfect, perform, (make)

prosper(-ous), recompense, render, requite, make restitution,

restore, reward, X surely.

Translators Brief Hebrew Lexicon

שָׁלֵם (sa.lem) — to complete.

1) to be complete, be sound

1a) (Qal)

1a1) to be complete, be finished, be ended

1a2) to be sound, be uninjured

1b) (Piel)

1b1) to complete, finish

1b2) to make safe

1b3) to make whole or good, restore, make compensation

1b4) to make good, pay

1b5) to requite, recompense, reward

1c) (Pual)

1c1) to be performed

1c2) to be repaid, be requited

1d) (Hiphil)

1d1) to complete, perform

1d2) to make an end of

Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)

שָׁלַם (sha.lam) — to ally.

1) to be in a covenant of peace, be at peace

1a) (Qal)

1a1) to be at peace

1a2) peaceful one (participle)

1b) (Pual) one in covenant of peace (participle)

1c) (Hiphil)

1c1) to make peace with

1c2) to cause to be at peace

1d) (Hophal) to live in peace

Morphologythe parsing behind the code
Berean parsing
HVpi2ms — Verb · Piel · imperfect second person masculine singular
HVpi2ms
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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