Proverbs 17:18 — Word Study
WLCאָדָ֣ם חֲסַר־ לֵ֭ב תּוֹקֵ֣עַ כָּ֑ף עֹרֵ֥ב עֲ֝רֻבָּ֗ה לִפְנֵ֥י רֵעֵֽהוּ׃
BSAA manʼâdâm [void of understanding, lacking wisdom] lackingchâçêr judgmentlêb [insight, discernment] strikestâqaʻ [to blow, clap] hands in pledgekaph [to guarantee, become surety] and puts up securityʻârab [a promise, guarantee] forpânîym his neighborrêaʻ [friend, companion, one near to him]
| Greek | English | Parsing |
|---|---|---|
| אָדָ֣ם | a person | Noun common, masculine singular absolute |
| חֲסַר־ | lacking of | Adj |
| לֵ֭ב | heart | Noun common, masculine singular absolute |
| תּוֹקֵ֣עַ | [is] striking | Verb, Qal, participle (active) masculine singular |
| כָּ֑ף | a palm | Noun common, feminine singular absolute |
| עֹרֵ֥ב | [is] pledging | Verb, Qal, participle (active) masculine singular |
| עֲ֝רֻבָּ֗ה | a pledge | Noun common, feminine singular absolute |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| רֵעֵֽהוּ׃ | neighbor his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man lacking judgment strikes hands in pledge and puts up security for his neighbor. |
| KJV | A man void of understanding striketh hands, and becometh surety in the presence of his friend. |
| ASV | A man void of understanding striketh hands, And becometh surety in the presence of his neighbor. |
| YLT | A man lacking heart is striking hands, A surety he becometh before his friend. |
| WEB | A man void of understanding strikes hands, and becomes collateral in the presence of his neighbor. |
| BBE | A man without sense gives his hand in an agreement, and makes himself responsible before his neighbour. |
Where they part company is חָסֵר — see How Translations Differ.
The main clause introduces the subject, followed by two actions that elaborate on the man's lack of judgment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbתָּקַע
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 17:18
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 in Relationshipsgenerated
Proverbs 17:18 warns against making hasty commitments without proper judgment. This verse is situated within a series of proverbs that emphasize the importance of wisdom and discernment in personal relationships. The surrounding verses highlight the value of friendship and the consequences of poor decision-making, guiding readers toward more thoughtful interactions.
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 11:15 | He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure. |
| 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 22:16–27 | Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חָסֵר, cha.sar-generated
The word חָסֵר (cha.sar) means 'lacking' or 'needy.' It describes a state of deficiency or absence, indicating that the person in question lacks the necessary insight or wisdom to make sound judgments. This term is often used in contexts where someone is in need or struggling, emphasizing the importance of understanding in decision-making.
In this verse, it highlights the foolishness of a person who, being void of understanding, engages in risky pledges, suggesting that true wisdom involves careful consideration before taking on responsibilities for others.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is תּוֹקֵ֣עַ, strikes, which governs the action of the subject, אָדָ֣ם, a man. The structure includes a noun phrase as the subject and two phrases describing actions that follow the verb. This arrangement emphasizes the actions taken by the man lacking judgment.
The order of the Hebrew words places the subject first, which highlights the individual's role in the actions described, followed by the actions he takes regarding pledging and securing for his neighbor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew אָדָם is rendered as ἀνὴρ (anēr), which means 'man' or 'male.' This translation maintains the focus on the individual making the pledge, emphasizing his role in the context of the verse.
The choice of words in the Septuagint suggests a similar understanding of the implications of lacking judgment, though the specific nuances may differ from the Hebrew.
In plain words — the whole versegenerated
Proverbs 17:18 warns that a person who lacks judgment foolishly makes pledges for others. This verse highlights the importance of understanding and wisdom in our commitments, suggesting that we should think carefully before taking on responsibilities for others.
Frequently Asked Questionsgenerated
Lacking judgment refers to not having the necessary insight or wisdom to make sound decisions, particularly in the context of making commitments or pledges.
Striking hands in pledge signifies a commitment or guarantee for someone else, which can be unwise if done without proper understanding of the risks involved.
This verse emphasizes the importance of wisdom in relationships, suggesting that true friends should be cautious and discerning in their commitments to one another.
Making hasty pledges can lead to financial or relational difficulties, as one may be held responsible for another's obligations without fully understanding the implications.
Reflection Questionsgenerated
- How can I ensure that I make wise decisions when committing to help others?
- What are some examples of situations where I have acted without proper judgment?
- In what ways can I support my friends while also being cautious about my own commitments?
- How can I develop greater discernment in my relationships and decisions?
The early church on this verse — how the Fathers read it
Early commentators, such as Bede, reflect on this verse to highlight the importance of wisdom in relationships and the folly of hasty commitments.
A foolish man claps his hands, etc. He is foolish who, when receiving the soul of his brother to be governed, glories in his own deeds, and does not rather help him with humble compassion, rendering whatever help he can of saving aid.Early Church Fathers on Proverbs 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 17:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA man void of understanding striketh hands,.... With his friend's creditor, and becomes surety for him; and thereby acts a very unwise part, and shows himself to want understanding, by taking such a
Read John Gill on Proverbs 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA man void of understanding striketh hands, and becometh surety in the presence of his friend.
Read Robert Jamieson on Proverbs 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleStriketh hands, in token of his becoming surety; of which phrase, and of the thing itself, see on 11:15. His friend: the friend here is either, 1. Before and to the creditor. Or rather, 2. Before, and with, and for the debtor, for whom, as being his friend, he becomes surety, as the manner of friends is. See on . And this proverb is fitly placed after that, , to intimate, that although the laws of friendship oblige us to love and help our friends in trouble as far as we are able, yet they do not oblige us to become surety for them rashly, and above what we are able to pay, for by that means we make ourselves unable to do good either to them, or to others, or to ourselves.
Read Matthew Poole on Proverbs 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 17:18 A man void of understanding striketh hands, [and] becometh surety in the presence of his friend.Ver. 18. A man void of understanding striketh hands.] Of the folly and misery of rash suretyship, see Proverbs 6:1-3 In the presence of his friend.] Or, Before his friend; that is, before his friend do it, who was better able, and more obliged. Thus like a woodcock he puts his neck into the gin, his foot into the stocks as the drunkard; and then hath time enough to come in with the fool’ s "Had I wist," and to say, as the lion did when taken in the toil, Si praescivissem: If I had foreseen this. But why should there he among men any such Epimetheus, such a post master, an after wit?
Read John Trapp on Proverbs 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) In the presence of his friend.—Or, With his neighbour. (For the same warning, comp. Proverbs 6:1, sqq.)
Read Charles John Ellicott on Proverbs 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Striketh hands] Striking each other's hands, or shaking hands, was anciently the form in concluding a contract. See Clarke on Proverbs 6:1.
Read AdamClarke on Proverbs 17 →CambridgeThe Cambridge Bible for Schools and Colleges18. understanding] Lit. heart, as in Proverbs 17:16. surety] See Proverbs 6:1 note.
Read Cambridge on Proverbs 17 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare the marginal reference. Since nothing is nobler than the self-sacrifice of the true friend Proverbs 17:17, so nothing is more contemptible than the weakness which allows itself to be
Read Albert Barnes on Proverbs 17 →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
A man lacking judgment strikes hands in pledge and puts up security for his neighbor.
A man void of understanding strikes hands, and becomes collateral in the presence of his neighbor.
A man lacking judgment strikes hands in pledge and puts up security for his neighbor.
The one who lacks wisdom strikes hands in pledge, and puts up financial security for his neighbor.
Tyndale line
A man void of understanding striketh hands, and becometh surety in the presence of his friend.
A man void of understanding striketh hands, And becometh surety in the presence of his neighbor.
A man void of understanding striketh hands, and becometh surety in the presence of his neighbour.
A man void of understanding striketh hands, and becometh surety in the presence of his friend.
A man destitute of vnderstanding, toucheth the hande, and becommeth suretie for his neighbour.
Strictly literal
A senseless man striketh hands, becoming surety for his neighbour.
A man lacking heart is striking hands, A surety he becometh before his friend.
A man lacking heart is striking hands, || He becomes a guarantor before his friend.
A man void of sense pledgeth his hand, and becometh surety for his friend.
A man having no sense makes binding promises and becomes responsible for his neighbor's debts.
From the Latin
A foolish man will clap hands, when he is surety for his friend.
Simplified
It's not a wise idea to make a pledge and guarantee a neighbor's debt.
A man without sense gives his hand in an agreement, and makes himself responsible before his neighbour.
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 show some alignment, with four out of nine words matched. However, the Septuagint presents a different word order and structure, indicating a variation in interpretation while conveying a similar message regarding judgment and pledging.
אָדָ֣ם חֲסַר־ לֵ֭ב תּוֹקֵ֣עַ כָּ֑ף עֹרֵ֥ב עֲ֝רֻבָּ֗ה לִפְנֵ֥י רֵעֵֽהוּ׃
4 of the 9 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 17:18
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.
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
חָסֵר (chacer) means 'lacking' or 'needy.' It conveys a sense of being without something essential, such as in need or want. The word is built from the root that indicates deficiency or absence. It appears in contexts where something is missing or required.
חָסֵר adj. needy, lacking, in want of
base
H2638 חָסֵר
2638 chacer khaw-sare'
from 2637; lacking; hence, without:--destitute, fail, lack,
have need, void, want.
see HEBREW for 02637
חָסֵר (cha.ser) — lacking.
in need of, lacking, needy, in want of
Adj — AdjHAamsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
N-ms — Noun common · masculine singular absoluteHNcmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
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
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
N-fs — Noun common · feminine singular absoluteHNcfsa
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 — Verb · Qal · participle (active) masculine singularHVqrmsa
עֲרֻבָּה (arubbah) refers to a pledge or token, often understood as something given as security in a bargain or exchange. It is a feminine passive participle derived from the root meaning to exchange. The entries consistently highlight its meanings related to surety and bonds, without significant disagreement among the lexicons.
עֲרֻבָּה n.f. thing exchanged, pledge, token
base
H6161 עֲרֻבָּה
6161 `arubbah ar-oob-baw'
feminine passive participle of 6048 in the sense of a bargain
or exchange; something given as security, i.e. (literally) a
token (of safety) or (metaphorically) a bondsman:--pledge,
surety.
see HEBREW for 06048
עֲרֻבָּה (a.rub.bah) — pledge.
pledge, token, bond, surety, thing exchanged
HNcfsa — Noun common · feminine singular absoluteHNcfsa
plej (verbs chabhal (10 times), `arabh (2Ki 18:23 equals Isa 36:8); nouns chahal (Eze 18:12,16; 33:15), chabcholah (Eze 18:7), `arubbah), (1Sa 17:18), erabhon (Ge 38:17,18,20); also abhoT (De 24:10-13) and (the Revised Version (British and American) only) abhTiT (Hab 2:6)): All these words have about the same meaning.
(1) The "pledge" is, as in modern English, security given for future payment (Ge…
Pledge
See LOAN.
[LOAN]
The Jewish law protected the poor who were obliged to give security for a loan or the fulfillment of a contract. If a man pawned his robe, the usual covering of the cool nights, it must be returned on the same day, Ex 22:26-27. The creditor could not enter a house and take what he pleased; and the millstone being a necessary of life, could not be taken, De 24:6,10,11. Compare Job 22:6 24:3,7. Idolaters sometimes disregarded these prohibitions, Am 2:6-8. See LOANS. Pledges are necessary from the vicious, who cannot be trusted, Pr 20:16.
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
רֵעַ (rea`) refers to a friend, companion, or fellow, emphasizing close associations such as brotherhood or intimacy. It can also denote a neighbor or another person in a broader sense. The word is derived from a root meaning 'to associate.'
רֵעַ 187 n.m. friend, companion, fellow
base
H7453 רֵעַ friend, companion, fellow
7453 rea` ray'-ah
or reya2 {ray'-ah}; from 7462; an associate (more or less
close):--brother, companion, fellow, friend, husband, lover,
neighbour, X (an-)other.
see HEBREW for 0reya2
see HEBREW for 07462
רֵעַ (re.a) — neighbor.
1) friend, companion, fellow, another person
1a) friend, intimate
1b) fellow, fellow-citizen, another person (weaker sense)
1c) other, another (reciprocal phrase)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms