Ecclesiastes 5:5 — Word Study
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
| Greek | English | Parsing |
|---|---|---|
| ט֖וֹב | [is] good | |
| אֲשֶׁ֣ר | that | Particle |
| לֹֽא־ | not | Particle |
| תִדֹּ֑ר | you will vow | Verb, Qal, imperfect second person masculine singular |
| מִשֶׁתִּדּ֖וֹר | more than what you will vow | Preposition, particle, verb qal imperfect second person masculine singular |
| וְלֹ֥א | and not | Conjunction, particle |
| תְשַׁלֵּֽם׃ | you will pay | Verb, Piel, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is better not to vow than to make a vow and not fulfill it. |
| KJV | Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. |
| ASV | Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. |
| YLT | Better that thou do not vow, than that thou dost vow and dost not complete. |
| WEB | It is better that you should not vow, than that you should vow and not pay. |
| BBE | It is better not to take an oath than to take an oath and not keep it. |
Where they part company is in the rendering of טוֹב — see How Translations Differ.
The sentence is structured around a main clause with two subordinate clauses that provide contrast and consequence.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפֶּה
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 — 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
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
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 23:22 | But if you refrain from making a vow, you will not be guilty of sin. |
| 2 | Proverbs 20:25 | It is a trap for a man to dedicate something rashly, only later to reconsider his vows. |
| 3 | Acts 5:4 | Did 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
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
To vow means to make a solemn promise to God, often involving a commitment to give or do something in return for a blessing.
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.
This verse aligns with other biblical teachings that emphasize the importance of integrity and keeping one's word, such as in Numbers 30:2.
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
- What commitments have I made that I need to follow through on?
- How can I ensure that my promises to God are sincere and achievable?
- What does this verse teach me about the nature of my words and commitments?
- 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.
"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 →
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 →
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 BibleBetter [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 CommentaryBetter 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 BibleThat 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 TestamentsEcclesiastes 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 BibleVerse 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 Colleges5. 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 Bible5. 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
It is better not to vow than to make a vow and not fulfill it.
It is better that you should not vow, than that you should vow and not pay.
It is better not to vow than to make a vow and not fulfill it.
It is better for you not to vow than to vow and not pay it.
Tyndale line
Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
Better is it that thou shouldst not vow, than that thou shouldst vow and not pay.
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
Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
Better that thou do not vow, than that thou dost vow and dost not complete.
Better that you do not vow, than that you vow and do not complete.
(5:4) It is better that thou shouldst not vow, than that thou shouldst vow and not pay.
It is better not to make a vow than to make one that you do not carry out.
From the Latin
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
Better not to make any vows at all than to make vow you don't keep.
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.
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.
ט֖וֹב אֲשֶׁ֣ר לֹֽא־ תִדֹּ֑ר מִשֶׁתִּדּ֖וֹר וְלֹ֥א תְשַׁלֵּֽם׃
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.
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.
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.
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
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
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
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
HAamsa — HAamsa
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).
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.
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
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
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.
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
HTr — ParticleHTr
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)
HTn — ParticleHTn
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
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
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,"
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
HR/Tr/Vqi2ms — Preposition · particle · verb qal imperfect second person masculine singularHR/Tr/Vqi2ms
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)
HC/Tn — Conjunction · particleHC/Tn
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.
[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
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
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.
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
HVpi2ms — Verb · Piel · imperfect second person masculine singularHVpi2ms
