Proverbs 11:15 — Word Study
WLCרַע־ יֵ֭רוֹעַ כִּי־ עָ֣רַב זָ֑ר וְשֹׂנֵ֖א תֹקְעִ֣ים בּוֹטֵֽחַ׃
BSAHe who puts up securityʻârab■ [pledges or guarantees, becomes surety] for a strangerzûwr [foreigner, unknown person] ◂will surely sufferraʻ [be afflicted with evil, smart for it] but the one who hatessânêʼ [intensely dislikes, has hostility towards] indebtednesstâqaʻ [suretyship, being responsible for another's debt] is securebâṭach [safe, confident, trusting]
| Greek | English | Parsing |
|---|---|---|
| רַע־ | harm | Adj |
| יֵ֭רוֹעַ | he is harmed | Verb, Niphal, imperfect third person masculine singular |
| כִּי־ | for | Particle |
| עָ֣רַב | he stood surety for | Verb, Qal, perfect third person masculine singular |
| זָ֑ר | a stranger | Adj |
| וְשֹׂנֵ֖א | and [one who] hates | Conjunction, verb qal participle (active) masculine singular |
| תֹקְעִ֣ים | those striking hands | Noun common, masculine plural absolute |
| בּוֹטֵֽחַ׃ | [is] secure | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure. |
| KJV | He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. |
| ASV | He that is surety for a stranger shall smart for it; But he that hateth suretyship is secure. |
| YLT | Evil [one] suffereth when he hath been surety [for] a stranger, And whoso is hating suretyship is confident. |
| WEB | He who is collateral for a stranger will suffer for it, but he who refuses pledges of collateral is secure. |
| BBE | He who makes himself responsible for a strange man will undergo much loss; but the hater of such undertakings will be safe. |
Where they part company is רַע — see How Translations Differ.
The verse consists of two main clauses connected by a conjunction, contrasting the consequences of becoming surety with the security of those who avoid debt.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectרַע
verbרָעַע
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 — Proverbs 11:15
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 Financial Responsibilitygenerated
Proverbs 11:15 provides guidance on the dangers of financial entanglements with strangers. The verse contrasts the consequences of becoming surety for someone unknown with the security that comes from avoiding such obligations. This teaching is part of a broader discourse on wise living and the importance of sound judgment in financial matters, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 6:1–5 | My son, if you have put up security for your neighbor, if you have struck hands in pledge with a stranger, |
| 2 | Proverbs 17:18 | A man lacking judgment strikes hands in pledge and puts up security for his neighbor. |
| 3 | Proverbs 20:16 | Take the garment of the one who posts security for a stranger; get collateral if it is for a foreigner. |
| 4 | Proverbs 22:26–27 | Do not be one who gives pledges, who puts up security for debts. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָרַב, 'A.ravgenerated
The verb עָרַב ('arab) means to pledge or guarantee, indicating a commitment to take responsibility for another's debt. This term is used in contexts where one person assumes liability for another's obligations, often leading to potential harm if the debtor fails to repay.
In this verse, the implication is that putting oneself in such a position can lead to suffering, highlighting the risks associated with financial suretyship. The parsing as a perfect tense indicates a completed action, emphasizing the commitment made by the one who stands surety.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase will surely suffer. The KJV and ASV also reflect this meaning, maintaining the warning against suretyship.
Where translations differ is in the rendering of רַע. The ASV, KJV, NWB, and RVA use smart for it, while the DRA opts for be afflicted with evil, and the ULB simply states harm.
Sentence Structuregenerated
The structure of the verse contains two main clauses connected by a conjunction. The first clause presents the warning about becoming surety, while the second clause contrasts this with the security of those who dislike indebtedness.
The finite verbs יֵ֭רוֹעַ and בּוֹטֵֽחַ anchor their respective clauses, with the subject and object clearly defined, emphasizing the actions and their consequences.
Septuagint Backgroundgenerated
The Septuagint translates עָרַב as συμμείχῃ, indicating a similar concept of becoming involved or entangled in another's obligations. This choice reflects a consistent understanding of the risks associated with suretyship.
The Greek word πονηρὸς for רַע suggests moral wickedness, aligning with the Hebrew sense of harm or evil, thus maintaining the ethical warning present in the original text.
In plain words — the whole versegenerated
Proverbs 11:15 warns that if someone puts up security for a stranger, they will suffer for it. In contrast, those who hate being in debt will be secure. This verse teaches the importance of being cautious with financial commitments.
Frequently Asked Questionsgenerated
It means to take on the financial responsibility for someone else's debt, which can lead to suffering if that person fails to repay.
Hating indebtedness signifies a desire to avoid risky financial commitments, leading to greater security.
It echoes themes found throughout Proverbs, emphasizing wise financial practices and the consequences of foolishness.
We learn the importance of being cautious and discerning in financial dealings, particularly when it involves strangers.
Reflection Questionsgenerated
- How can I apply the wisdom of this verse to my financial decisions?
- What are some risks I have taken in financial matters that I should reconsider?
- How does my attitude towards debt reflect my values?
- In what ways can I help others understand the importance of financial responsibility?
The early church on this verse — how the Fathers read it
Early commentators like Bede have drawn lessons from this verse, emphasizing the moral implications of financial suretyship.
He who makes a pledge for a stranger will be punished by the evil. The sense of the letter is at hand. But he is a stranger from the lot of saints who neglects to correct his sins by repentance;Early Church Fathers on Proverbs 11 →
But he who avoids snares, etc. He will be secure in the future, who then, being very fearful, diligently cures his errors by penance and keeps himself immune from the society of the impenitent.Early Church Fathers on Proverbs 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 11:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that is surety for a stranger shall smart [for it],.... Or in "breaking shall be broken" (q), ruined and undone; he engaging or becoming a bondsman for one whose circumstances he knew not; and
Read John Gill on Proverbs 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.
Read Robert Jamieson on Proverbs 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA stranger; whose condition he doth not thoroughly understand, and therefore knows not his own danger. Suretiship; of which See Poole "".
Read Matthew Poole on Proverbs 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 11:15 He that is surety for a stranger shall smart [for it]: and he that hateth suretiship is sure.Ver. 15. He that is surety for a stranger shall smart for it.] Heb., Shall break - prove a bankrupt. &c
Read John Trapp on Proverbs 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) He that is surety for a stranger.—Rather, for another, as Proverbs 6:1. Is sure.—Rather, is in quiet, undisturbed by the anxieties described in Proverbs 6:3-5.
Read Charles John Ellicott on Proverbs 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. He that is surety for a stranger shall smart for it] He shall find evil upon evil in it. See on Proverbs 6:1.
Read AdamClarke on Proverbs 11 →
CambridgeThe Cambridge Bible for Schools and Colleges15. smart for it] Both A.V. and R.V. add in the marg. “Heb. shall be sore broken.” suretiship] Three entirely different Heb. words in this verse are rendered “surety,” “suretiship,” “sure.” The first denotes exchanging with another, taking his place, becoming bail for him; the second, striking hands (“Heb. those that strike hands,” A.V. and R.V. marg.), as a token of the suretiship; the third, safe, secure. See on this verse Proverbs 6:1 note.
Read Cambridge on Proverbs 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleSee the marginal reference. The play upon “sure” and “suretiship” in the the King James Version (though each word is rightly rendered) has nothing corresponding to it in the Hebrew, and seems to have
Read Albert Barnes on Proverbs 11 →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
He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure.
He who is collateral for a stranger will suffer for it, but he who refuses pledges of collateral is secure.
He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure.
The one who puts up security for a stranger will surely have trouble, but whoever avoids shaking hands will be secure.
Tyndale line
He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.
He that is surety for a stranger shall smart for it; But he that hateth suretyship is secure.
He that is surety for a stranger shall smart for it: but he that hateth suretiship is sure.
He that is surety for a stranger shall smart for it : and he that hateth suretiship is sure.
Hee shall be sore vexed, that is suretie for a stranger, and he that hateth suretiship, is sure.
Strictly literal
It goeth ill with him that is surety for another; but he that hateth suretyship is secure.
Evil [one] suffereth when he hath been surety [for] a stranger, And whoso is hating suretyship is confident.
An evil [one] suffers when he has been guarantor [for] a stranger, || And whoever hates striking hands [in agreement] is confident.
With evil will he be overwhelmed that is surety for a stranger: but he that hateth giving the hand as pledge is safe.
Whoever guarantees a loan for a stranger will surely suffer harm, but the one who hates giving a pledge in that kind of promise is safe.
From the Latin
He shall be afflicted with evil, that is surety for a stranger: but he that is aware of the snares, shall be secure.
Simplified
You'll get into trouble if you guarantee a stranger's loans—you're far safer if you refuse to make such pledges.
He who makes himself responsible for a strange man will undergo much loss; but the hater of such undertakings will be safe.
Word by word, the decisions they made
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 in their wording for this verse, with all eight words matched. This consistency indicates a shared understanding of the verse's message about the dangers of financial suretyship.
רַע־ יֵ֭רוֹעַ כִּי־ עָ֣רַב זָ֑ר וְשֹׂנֵ֖א תֹקְעִ֣ים בּוֹטֵֽחַ׃
8 of the 8 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 Proverbs 11:15
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.
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Adj — AdjHAamsa
רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.
[רָעַע] 98 vb. denom. be evil, bad
Qal
be displeasing
be sad
be injurious, evil
be evil, wicked, ethically
Niph. suffer hurt
Hiph. 70
do an injury, hurt
do evil, wickedly
base
[רָעַע] vb. break
Qal
trans. can one break iron, iron out of the north ?
intrans. break = be broken
Hithpō‛. the earth is broken asunder
base
H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break
7489 ra`a` raw-ah'
a primitive root; properly, to spoil (literally, by breaking
to pieces); figuratively, to make (or be) good for nothing,
i.e. bad (physically, socially or morally):--afflict,
associate selves (by mistake for 7462), break (down, in
pieces), + displease, (be, bring, do) evil (doer, entreat,
man), show self friendly (by mistake for 7462), do harm, (do)
hurt, (behave self, deal) ill, X indeed, do mischief, punish,
still, vex, (do) wicked (doer, -ly), be (deal, do) worse.
see HEBREW for 07462
see HEBREW for 07462
רָעַע (ra.a) — be evil.
1) to be bad, be evil
1a)(Qal)
1a1) to be displeasing
1a2) to be sad
1a3) to be injurious, be evil
1a4) to be wicked, be evil (ethically)
1b) (Hiphil)
1b1) to do an injury or hurt
1b2) to do evil or wickedly
1b3) mischief (participle)
רָעַע (ra.a) — to shatter.
1) to break, shatter
1a) (Qal)
1a1) to break
1a2) broken (participle)
1a3) to be broken
1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder
HVNi3ms — Verb · Niphal · imperfect third person masculine singularHVNi3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
HTc — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word עָרַב (arab) is a primitive root that encompasses meanings related to pledging, exchanging, and engaging in trade. It can refer to taking on a pledge, giving a pledge, or exchanging items, as well as having fellowship or sharing. The entries indicate various usages, including going surety for someone or making a bargain.
עָרַב vb. take on pledge, give in pledge, exchange
Qal
c. acc. pers. take on pledge, i.e. go surety for
give in pledge
exchange (in trade)
Hithp.
recipr. exchange pledges (make a bargain) with my lord
have fellowship with
share in
base
H6148 עָרַב take on pledge, give in pledge, exchange .. c. acc. pers. take on pledge, i.e. go surety for
. give in pledge
. exchange (in trade)
. . recipr. exchange pledges (make a bargain) with my lord
. . have fellowship with
. share in
6148 `arab aw-rab'
a primitive root; to braid, i.e. intermix; technically, to
traffic (as if by barter); also or give to be security (as a
kind of exchange):--engage, (inter-)meddle (with), mingle
(self), mortgage, occupy, give pledges, be(-come, put in)
surety, undertake.
עָרַב (a.rav) — to pledge.
1) to pledge, exchange, mortgage, engage, occupy, undertake for, give pledges, be or become surety, take on pledge, give in pledge
1a) (Qal)
1a1) to take on pledge, go surety for
1a2) to give in pledge
1a3) to exchange
1a4) to pledge
1b) (Hithpael)
1b1) to exchange pledges
1b2) to have fellowship with, share
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAamsa
Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (
A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and…
Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Ge 23:4. The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, "Thou shalt love him as thyself," Le 19:33,34 De 10:18,19 24:17 27:19. They were subject to the law, Ex 20:10 Le 16:20, and were admitted to many of the privileges of the chosen people of God, Nu 9:14 15:14.
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.
תָּקַע 67 vb. thrust, clap, give a blow, blast
Qal
thrust, drive
give a blast, blow
strike, clap hands
Niph.
if a horn shall be blown
who is there that will strike himself (i.e. pledge himself) into my hand?
base
H8628 תָּקַע thrust, clap, give a blow, blast
8628 taqa` taw-kah'
a primitive root; to clatter, i.e. slap (the hands together),
clang (an instrument); by analogy, to drive (a nail or
tent-pin, a dart, etc.); by implication, to become bondsman by
handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch
(tent), smite, sound, strike, X suretiship, thrust.
תָּקַע (ta.qa) — to blow.
1) to blow, clap, strike, sound, thrust, give a blow, blast
1a) (Qal)
1a1) to thrust, drive (of weapon)
1a2) to give a blast, give a blow
1a3) to strike or clap hands
1b) (Niphal)
1b1) to be blown, blast (of horn)
1b2) to strike or pledge oneself
N-mp — Noun common · masculine plural absoluteHNcmpa
בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.
בָּטַח vb. trust
Qal
trust
be confident
Hiph. cause to trust, make secure
base
H982 בָּטַח trust . trust
. be confident
982 batach baw-takh'
a primitive root; properly, to hie for refuge (but not so
precipitately as 2620); figuratively, to trust, be confident
or sure:--be bold (confident, secure, sure), careless (one,
woman), put confidence, (make to) hope, (put, make to) trust.
see HEBREW for 02620
בָּטַח (ba.tach) — to trust.
1) to trust
1a) (Qal)
1a1) to trust, trust in
1a2) to have confidence, be confident
1a3) to be bold
1a4) to be secure
1b) (Hiphil)
1b1) to cause to trust, make secure
2) (TWOT) to feel safe, be careless
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
