Jeremiah 5:2 — Word Study
WLCוְאִ֥ם חַי־ יְהֹוָ֖ה יֹאמֵ֑רוּ לָכֵ֥ן לַשֶּׁ֖קֶר יִשָּׁבֵֽעוּ׃
BSAAlthoughʼim they sayʼâmar▸ [with solemn oath, declaring] ◂As surely as the LORDYᵉhôvâh [Yehovah, the covenant God] liveschay [is alive, has eternal life] they are swearing falselyshâbaʻ▸ [making a vow, taking an oath, to deception, in a lie, with false intentions]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֥ם | and though | Conjunction, particle |
| חַי־ | [by] [the] life | Adj |
| יְהֹוָ֖ה | of Yahweh | Noun proper |
| יֹאמֵ֑רוּ | people say | Verb, Qal, imperfect third person masculine plural |
| לָכֵ֥ן | therefore | Preposition, adverb |
| לַשֶּׁ֖קֶר | to falsehood | Preposition, noun common masculine singular absolute |
| יִשָּׁבֵֽעוּ׃ | they are swearing oaths | Verb, Niphal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Although they say, ‘As surely as the LORD lives,’ they are swearing falsely.” |
| KJV | And though they say, The LORD liveth; surely they swear falsely. |
| ASV | And though they say, As Jehovah liveth; surely they swear falsely. |
| YLT | And if they say, 'Jehovah liveth,' Surely to a falsehood they swear. |
| WEB | Though they say, ‘As Yahweh lives,’ surely they swear falsely.” |
| BBE | And though they say, By the living Lord; truly their oaths are false. |
Translations agree on the essence of the verse, emphasizing the contrast between the people's claims and their actions.
The structure of the sentence emphasizes the contrast between the people's claims and their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיהוה
verbאָמַר
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 — Jeremiah 5:2
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 — The Unfaithfulness of Jerusalemgenerated
Jeremiah 5:2 highlights the hypocrisy of the people of Jerusalem, who invoke the name of the LORD while living in deceit. This verse is part of a larger passage where God calls for justice and truth among His people, emphasizing that mere words are insufficient without genuine actions. The surrounding verses illustrate the contrast between their claims and their behavior, showing the need for true repentance and faithfulness to God's covenant.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 4:2 | and if you can swear, ‘As surely as the LORD lives,’ in truth, in justice, and in righteousness, then the nations will be blessed by Him, and in Him they will glory.” |
| 2 | Jeremiah 7:9 | Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known, |
| 3 | Leviticus 19:12 | You must not swear falsely by My name and so profane the name of your God. I am the LORD. |
| 4 | Isaiah 48:1 | “Listen to this, O house of Jacob, you who are called by the name of Israel, who have descended from the line of Judah, who swear by the name of the LORD, who invoke the God of Israel— but not in truth or righteousness— |
| 5 | Hosea 4:1–2 | Hear the word of the LORD, O children of Israel, for the LORD has a case against the people of the land: “There is no truth, no loving devotion, and no knowledge of God in the land! |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יְהֹוָ֖ה, Yah.wehgenerated
The name יְהֹוָה (Yahweh) signifies the God of Israel, emphasizing His eternal and self-existent nature. It is often translated as 'the LORD' and is central to the identity of God in the Hebrew Bible.
This name appears frequently throughout the Old Testament, often in contexts that highlight His covenant relationship with Israel. In this verse, it underscores the seriousness of the people's false oaths, as they invoke the name of the one true God while failing to live in accordance with His commandments.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase 'As surely as the LORD lives' is rendered consistently across several translations, including the KJV and ASV, maintaining the solemnity of the declaration.
Sentence Structuregenerated
The finite verb יֹאמֵ֑רוּ (yo.Me.ru), meaning 'they say,' governs the entire verse, with a prepositional phrase and a conjunction phrase providing context for the declaration. The structure emphasizes the contrast between their words and the reality of their actions.
The main clause is followed by a prepositional phrase לַשֶּׁ֖קֶר (la.She.ker), meaning 'to falsehood,' which indicates the nature of their swearing. This arrangement highlights the hypocrisy present in their claims.
Septuagint Backgroundgenerated
The Septuagint translates יְהֹוָ֖ה as κύριος (kurios), maintaining the significance of the divine name while using a term that conveys authority and lordship.
The Greek word λέγει (legei), meaning 'he says,' is used in place of the Hebrew verb, which reflects the same idea of declaration but may carry a slightly different nuance in the Greek context.
In plain words — the whole versegenerated
Jeremiah 5:2 shows that the people of Jerusalem claim to swear by the name of the LORD, but their oaths are empty and false. This verse is part of a call for true justice and faithfulness, highlighting the need for genuine commitment to God rather than mere words.
Frequently Asked Questionsgenerated
Swearing by the name of the LORD implies making a serious declaration or oath, invoking God's name as a witness to the truth of one's words.
God highlights their false oaths to show the disconnect between their claims of loyalty and their actual behavior, calling for true repentance.
This verse illustrates that true faithfulness to God requires more than just verbal declarations; it demands actions that align with those words.
The name Yahweh signifies God's covenant relationship with Israel, making their false oaths particularly egregious as they misuse His name.
Reflection Questionsgenerated
- In what ways do I see people around me making empty promises or declarations?
- How can I ensure that my words align with my actions, especially in my commitments to God?
- What does true faithfulness to God look like in my life?
- How can I encourage others to be genuine in their declarations of faith?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the consequences of unfaithfulness and the need for true repentance.
Disasters occur either to discipline the obstinate people or punish evil people. The same God declares in the Holy Scriptures, “I have struck your children in vain.Early Church Fathers on Jeremiah 5 →
Who among us has amended his life, or what part of the Roman world, no matter how afflicted, is corrected? As we read, “For all have declined, they have become useless at same time.” Therefore, the prophet cries out to God and says,Early Church Fathers on Jeremiah 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 5:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd though they say, the Lord liveth,.... It might be said, that there were multitudes that made mention of the name of the Lord, that professed it, and swore by it; which sometimes is put for the
Read John Gill on Jeremiah 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd though they say, The LORD liveth; surely they swear falsely. Though they say, The Lord liveth - (Titus 1:16, "They profess that they know God, but in works they deny Him").
Read Robert Jamieson on Jeremiah 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough they say, The Lord liveth; though when they swear, they use the form of an oath, and say, The Lord liveth, , or, By the living God. By swearing here we may understand all their service of God, by a synecdoche, swearing being a part of God’ s worship. Surely they swear falsely; yet, or therefore, they swear falsely; either they swear to that which is false; or if to that which is true, they are so perfidious to me, that they do it deceitfully, not in sincerity, and in reverence to that holy name by which they swear: possibly they may often speak of God, and not swear by false gods, , but it is all but hypocrisy and deceit, 42:5,20 . It is neither in truth nor righteousness, two of the…
Read Matthew Poole on Jeremiah 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 5:2 And though they say, The LORD liveth; surely they swear falsely.Ver. 2. And though they say, The Lord liveth,] i.e., Albeit they talk religiously, as those pretenders also did, and make a great flaunt, as if some great matter, with Simon Magus, yet they are arrant hypocrites, and therefore odious to me who desire "truth in the inward parts." These neither "say the truth," nor "do" it.
Read John Trapp on Jeremiah 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The Lord liveth.—The words imply that a distinction between the binding powers of different formulæ of adjuration, like that of the later scribes (Matthew 23:16), was already in some degree prevalent. The guilt of the men of Jerusalem was that they took the most solemn formula of all, “Jehovah liveth,” and yet were guilty of perjury. In Jeremiah 5:7 we find traces of the practice of swearing by other gods, with which this “oath of Jehovah” is apparently contrasted. Falsely.—Literally, upon falsehood.
Read Charles John Ellicott on Jeremiah 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The Lord liveth] Though they profess to bind themselves by Jehovah, as if they acknowledged him their God and only Lord, yet they swore falsely; for not believing in him, they took a false oath; one by which they did not believe themselves bound, not acknowledging him as their Lord. See on Jeremiah 4:2.
Read AdamClarke on Jeremiah 5 →CambridgeThe Cambridge Bible for Schools and Colleges2. Though, as professed servants of Jehovah, they take the most solemn form of oath, yet they use it to give weight to a lie. Cp. Isaiah 48:1. surely] This rendering is obtained by the change of one letter in MT., which has “therefore” in defiance of the sense.
Read Cambridge on Jeremiah 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThough they take the most binding form of oath, they do so only as a means of deceiving others.
Read Albert Barnes on Jeremiah 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
Although they say, ‘As surely as the LORD lives,’ they are swearing falsely.”
Though they say, ‘As Yahweh lives,’ surely they swear falsely.”
Although they say, ‘As surely as the LORD lives,’ they are swearing falsely.”
These people make promises in the name of the Lord. But the fact is, what they swear to is really a lie.”
Tyndale line
And though they say, The LORD liveth; surely they swear falsely.
And though they say, As Jehovah liveth; surely they swear falsely.
And though they say, As the LORD liveth; surely they swear falsely.
And though they say, The LORD liveth; surely they swear falsely.
For though they say, The Lord liueth, yet doe they sweare falsely.
Strictly literal
And if they say, [As] Jehovah liveth! surely they swear falsely.
And if they say, 'Jehovah liveth,' Surely to a falsehood they swear.
And if they say, YHWH lives, || Surely they swear to a falsehood.”
And though they say, “As the Lord liveth!” surely they only swear to a falsehood.
Although they say, 'As Yahweh lives,' yet they are swearing falsely.”
From the Latin
And though they say: The Lord liveth; this also they will swear falsely.
Simplified
They may make promises in my name, but they're not sincere.
And though they say, By the living Lord; truly their oaths are false.
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 agree closely in this verse, with all seven words matched. The Septuagint's translation reflects the same message, though its word order differs from the Hebrew.
וְאִ֥ם חַי־ יְהֹוָ֖ה יֹאמֵ֑רוּ לָכֵ֥ן לַשֶּׁ֖קֶר יִשָּׁבֵֽעוּ׃
7 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 Jeremiah 5:2
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 חַי (*chay*) means 'alive' or 'living' and covers a range of meanings related to life, including living beings, vitality, and freshness. It can refer to God, animals, vegetation, and even concepts like appetite and community. Variants include חַיָּה (*chayyah*), meaning 'living thing' or 'animal,' and חַיִּים (*chayim*), which emphasizes life and sustenance.
חַי adj. alive, living
of God, as the living one, the fountain of life
of man
of animals, alive, living
animals and man
(dub.) of vegetation, as thorns, green
of water, fresh
(dub.) lively, active
reviving
base
[חַי] n.[m.] kinsfolk, pl. sf. 1 S 18:18
ref
חַיָּה n.f. living thing, animal
animal
in general
wild animals, on account of their vital energy and activity
living beings, of the cherubic chariot
life, only in late poetry
appetite, activity of hunger
revival, renewal
base
חַיָּה n.f. community
base
חַיִּים n.m. pl. abstr. emph. life
life: physical
life: as welfare and happiness in king's presence
sustenance, maintenance
base
H2416a חַי alive, living . . of God, as the living one, the fountain of life
. of man
. of animals, alive, living
. animals and man
. (dub.) of vegetation, as thorns, green
. of water, fresh
. (dub.) lively, active
. reviving
H2416b חַי kinsfolk H2416c חַיָּה living thing, animal . animal . in general
. wild animals, on account of their vital energy and activity
. living beings, of the cherubic chariot
. life, only in late poetry
. appetite, activity of hunger
. revival, renewal
H2416d חַיָּה community H2416e חַיִּים pl. abstr. emph. life . life: physical
. life: as welfare and happiness in king's presence
. sustenance, maintenance
2416 chay khah'-ee
from 2421; alive; hence, raw (flesh); fresh (plant, water,
year), strong; also (as noun, especially in the feminine
singular and masculine plural) life (or living thing), whether
literally or figuratively:--+ age, alive, appetite, (wild)
beast, company, congregation, life(-time), live(-ly), living
(creature, thing), maintenance, + merry, multitude, + (be)
old, quick, raw, running, springing, troop.
see HEBREW for 02421
חַי (chay) — alive.
adj
1) living, alive
1a) green (of vegetation)
1b) flowing, fresh (of water)
1c) lively, active (of man)
1d) reviving (of the springtime)
Aramaic equivalent: chay (חַי "living" H2417)
חַי (chay) — kinsfolk.
kinsfolk
חַיָּה (chay.yah) — living thing.
1) living thing, animal
1a) animal
1b) life
1c) appetite
1d) revival, renewal
Aramaic equivalent: che.va (חֵיוָא "beast" H2423)
חַיָּה (chay.yah) — community.
community
חַיִּים (chay.yim) — life.
1) life (abstract emphatic)
1a) life
1b) sustenance, maintenance
Adj — AdjHAamsa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
The Hebrew word כֵּן (*ken*) is built from the root meaning 'set upright.' It functions as an adjective meaning 'right,' 'veritable,' or 'honest,' and as an adverb meaning 'so,' 'therefore,' or 'thus.' It appears in various contexts, often indicating manner or relation, and is used in phrases like 'forasmuch as.'
כֵּן adj. right, veritable, honest
right
veritable, true
pl. concr. honest (men)
base
כִּי עַל כֵּן forasmuch as
base
כֵּן adv. so
base
H3651a כֵּן adj. right, veritable, honest H3651b כִּי עַל כֵּן forasmuch as H3651c כֵּן so
3651 ken kane
from 3559; properly, set upright; hence (figuratively as
adjective) just; but usually (as adverb or conjunction)
rightly or so (in various applications to manner, time and
relation; often with other particles):--+ after that
(this, -ward, -wards), as ... as, + (for-)asmuch as yet, + be
(for which) cause, + following, howbeit, in (the) like
(manner, -wise), X the more, right, (even) so, state,
straightway, such (thing), surely, + there (where)-fore, this,
thus, true, well, X you.
see HEBREW for 03559
כֵּן (ken) — right.
adv
adj
1) right, just, honest, true, veritable
1a) right, just, honest
1b) correct
1c) true, veritable
[כִּי עַל] כֵּן ([ki al] ken) — as.
adv
forasmuch as, since
כֵּן (ken) — so.
adv
1) so, therefore, thus
1a) thus, so
1b) just so
1c) therefore
1d) so...as (paired with adv)
1e) then
1f) forasmuch as (in phrase)
1g) (with prep)
1g1) therefore, this being so (specific)
1g2) hitherto
1g3) therefore, on this ground (general)
1g4) afterwards
1g5) in such case
Aramaic equivalent: ken (כֵּן "thus" H3652)
HR/D — Preposition · adverbHR/D
שֶׁ֫קֶר (sheqer) refers to deception, falsehood, and disappointment. It encompasses various forms of deceit, including fraud and wrongful testimony. The word is built from the root associated with untruths and can imply sham or lying. It is used in contexts involving false prophets and general dishonesty.
שֶׁ֫קֶר 113 n.m. deception, disappointment, falsehood
deception, what deceives, disappoints, and betrays one
deceit, fraud, wrong
injurious falsehood, in testimony
falsity, of false or self-deceived prophets
lie, falsehood, in gen.
base
H8267 שֶׁ֫קֶר deception, disappointment, falsehood . deception, what deceives, disappoints, and betrays one
. deceit, fraud, wrong
. injurious falsehood, in testimony
. falsity, of false or self-deceived prophets
. lie, falsehood, in gen.
8267 sheqer sheh'-ker
from 8266; an untruth; by implication, a sham (often
adverbial):--without a cause, deceit(-ful),
false(-hood, -ly), feignedly, liar, + lie, lying, vain
(thing), wrongfully.
see HEBREW for 08266
שֶׁ֫קֶר (she.qer) — deception.
1) lie, deception, disappointment, falsehood
1a) deception (what deceives or disappoints or betrays one)
1b) deceit, fraud, wrong
1b1) fraudulently, wrongfully (as adverb)
1c) falsehood (injurious in testimony)
1c1) testify falsehood, false oath, swear falsely
1d) falsity (of false or self-deceived prophets)
1e) lie, falsehood (in general)
1e1) false tongue
1f) in vain
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fols'-hood.
See LYING.
→ General scriptures concerning Ex 20:16; 23:1; Le 6:2-7; 19:11,12,16; Job 13:4; 21:34; 27:4; 31:5,6,33; 36:4; Ps 5:6,9; 10:7; 12:2,3; 28:3; 31:18; 34:13; 36:3; 50:19,20; 52:2-5; 55:21,23; 58:3; 59:12; 62:4; 63:11; 101:5,7; 109:2; 116:11; 119:29,69,163; 120:2-4; 144:8,11; Pr 2:12-15; 3:3; 6:12,13,17-19; 10:9,10,18,31; 11:9; 12:17,19,20,22; 13:5; 14:5,8,25; 17:4,7; 19:5,9,22,28; 20:17; 21:6; 26:18,19,24-26,28; 27:14; Ec 5:6; Isa 28:15; 32:7; 57:11; 59:3,4,12,13; 63:8;
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp