Proverbs 29:24 — Word Study
WLCחוֹלֵ֣ק עִם־ גַּ֭נָּב שׂוֹנֵ֣א נַפְשׁ֑וֹ אָלָ֥ה יִ֝שְׁמַ֗ע וְלֹ֣א יַגִּֽיד׃
BSAA partnerchâlaq [associate, accomplice] toʻim a thiefgannâb [one who steals, a robber] hatessânêʼ [has intense dislike, despises] his own soulnephesh [living being, essence] he receivesshâmaʻ▸ [hears, is put under] ◂the oathʼâlâh [promise, vow, with serious consequences] but does notlôʼ [refuses to] testifynâgad▸ [tell the truth, declare]
| Greek | English | Parsing |
|---|---|---|
| חוֹלֵ֣ק | [one who] has shares | Verb, Qal, participle (active) masculine singular |
| עִם־ | with | Preposition |
| גַּ֭נָּב | a thief | Noun common, masculine singular absolute |
| שׂוֹנֵ֣א | [is] hating | Verb, Qal, participle (active) masculine singular |
| נַפְשׁ֑וֹ | own self his | Noun common feminine singular construct, suffix |
| אָלָ֥ה | an oath | Noun common, feminine singular absolute |
| יִ֝שְׁמַ֗ע | he hears | Verb, Qal, imperfect third person masculine singular |
| וְלֹ֣א | and not | Conjunction, particle |
| יַגִּֽיד׃ | he tells | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A partner to a thief hates his own soul; he receives the oath, but does not testify. |
| KJV | Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not. |
| ASV | Whoso is partner with a thief hateth his own soul; He heareth the adjuration and uttereth nothing. |
| YLT | Whoso is sharing with a thief is hating his own soul, Execration he heareth, and telleth not. |
| WEB | Whoever is an accomplice of a thief is an enemy of his own soul. He takes an oath, but dares not testify. |
| BBE | A man who takes part with a thief has hate for his soul; he is put under oath, but says nothing. |
Where they part company is גַּנָּב — see How Translations Differ.
The main clause is supported by two subordinate clauses detailing the actions related to the oath and testimony.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָלַק
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 29:24
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 Dangers of Poor Associationsgenerated
Proverbs 29:24 highlights the peril of being an accomplice to wrongdoing. It emphasizes that those who partner with thieves not only betray their own integrity but also risk their very essence. This verse is part of a broader discourse on pride and humility, illustrating the moral pitfalls of choosing the wrong companions, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 1:11–19 | If they say, “Come along, let us lie in wait for blood, let us ambush the innocent without cause, |
| 2 | Psalm 50:18–22 | When you see a thief, you befriend him, and throw in your lot with adulterers. |
| 3 | Isaiah 1:23 | Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them. |
| 4 | Mark 11:17 | Then Jesus began to teach them, and He declared, “Is it not written: ‘My house will be called a house of prayer for all the nations’ ? But you have made it ‘a den of robbers.’ ” |
| 5 | Proverbs 6:32 | He who commits adultery lacks judgment; whoever does so destroys himself. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָלַק, cho.Lekgenerated
The word חָלַק (chalaq) is a participle meaning 'one who has shares' or 'associate.' It conveys the idea of division or sharing, which can extend to the sharing of guilt or complicity in wrongdoing. The parsing indicates it is an active masculine singular participle, showing an ongoing state of being.
In this context, it suggests that being a partner to a thief implies a shared fate and moral degradation, highlighting the consequences of such associations.
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 sentence is structured around one main verb, שׂוֹנֵא, hates, which governs the subject and several phrases. The subject is a noun phrase indicating the partner of a thief, and the clauses detail the actions of receiving an oath and the refusal to testify.
The Hebrew word order emphasizes the relationship between the partner and the thief, underscoring the moral implications of such an association.
Septuagint Backgroundgenerated
The Septuagint translates חָלַק as ὃς — who — indicating a focus on the individual involved in the action rather than the act of sharing itself. This choice narrows the focus to the identity of the partner.
The translation of גַּנָּב as κλέπτῃ — thief — aligns closely with the Hebrew meaning, reinforcing the idea of theft without altering the fundamental message.
In plain words — the whole versegenerated
Proverbs 29:24 tells us that someone who partners with a thief hates their own essence. They hear the oath but refuse to tell the truth. This verse warns about the dangers of associating with wrongdoers and the moral decline that can result.
Frequently Asked Questionsgenerated
Being a partner to a thief implies complicity in their actions, sharing in their guilt and moral degradation.
Testifying is crucial for upholding justice and truth; refusing to testify can indicate a deeper moral failing.
Associating with thieves can lead to self-hatred and moral corruption, as one becomes entangled in their wrongdoing.
This verse contrasts pride with humility, suggesting that pride may lead one to associate with wrongdoers, while humility seeks righteousness.
Reflection Questionsgenerated
- In what ways have I seen the consequences of poor associations in my life?
- How can I ensure that my relationships reflect my values and integrity?
- What steps can I take to stand up for truth and justice in difficult situations?
- How does this verse challenge my understanding of loyalty and morality?
The early church on this verse — how the Fathers read it
Bede comments on this verse, emphasizing the importance of avoiding the company of sinners to maintain moral integrity.
He who associates with a thief hates his own soul, etc. Wisdom teaches its helper not only to abstain from sins but also to refrain from the company of sinners, lest he should deserve to hear from the strict judge, "If you saw a thief,Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso is partner with a thief,.... That robs and steals, and raises away another man's property; which to do is sinful and contrary to the law of God, and punishable by it; and so it is to join with
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not. Whoso is partner with a thief hateth (acts as if he hated) his own soul: he heareth cursing, and bewrayeth it not.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhoso is partner with a thief, by receiving a share of the stolen goods upon condition of his concealment of the theft, hateth his own soul; he carrieth himself towards it as if he hated it; he woundeth and destroyeth it. He heareth cursing; he heareth the voice of swearing, as is said, ; the oath given to him by a judge adjuring him and other suspected persons to give information concerning it; and betrayeth it not; which he is bound to do, both by virtue of his oath, and for the public good, which ought to be preferred before all private contracts or friendships.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:24 Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth [it] not.Ver. 24. Whoso is partner with a thief hateth his own soul.] Since to hold the bag is as bad as to fill it; to consent to sin or to conceal it, as bad as to commit it. By the one as well as by the other, a man may easily become, as Korah did, "a sinner against his own soul," and cruelly cut the throat of it. Let our public thieves look to this. See Isaiah 1:23. He heareth cursing, and bewrayeth it not.] See Leviticus 5:1. To conceal treason is treason, so here. "Have no fellowship therefore with the unfruitful works of darkness, but rather reprove them." Let me be counted proud or…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24) Hateth his own soul.—See above on Proverbs 1:19. He heareth cursing.—Rather, the oath or adjuration of the judge that anyone cognisant of the theft shall give information with regard to it. He hears and remains silent, and thus becoming the accomplice of the thief, he shares his punishment.
Read Charles John Ellicott on Proverbs 29 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. Hateth his own soul] נפשו naphsho, his life, as the outraged law may at any time seize on and put him to death. He heareth cursing] אלה alah, the execration or adjuration, (for all culprits were charged, as before God, to tell the truth,) ולא יגד velo yaggid, but HE will not tell IT. He has no fear of God, nor reverence for an oath, because his heart is hardened through the deceitfulness of sin.
Read AdamClarke on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges24. cursing] Rather, the adjuration, sc. of the judge (Leviticus 5:1), or of the owner of the lost property (Judges 17:2), who puts him on his oath to divulge if he has knowledge of the theft. bewrayeth] Rather, uttereth, as the same Heb. word is rendered both in A.V. and R.V. in Leviticus 5:1.
Read Cambridge on Proverbs 29 →Albert Barnes1798–1870Barnes' Notes on the BibleOn the first discovery of the theft, the person wronged Judges 17:2, or the judge of the city (marginal reference), pronounced a solemn curse on the thief and on all who, knowing the offender, were
Read Albert Barnes on Proverbs 29 →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 partner to a thief hates his own soul; he receives the oath, but does not testify.
Whoever is an accomplice of a thief is an enemy of his own soul. He takes an oath, but dares not testify.
A partner to a thief hates his own soul; he receives the oath but does not testify.
Whoever shares with a thief is his own enemy; he hears the oath to testify, but does not talk.
Tyndale line
Whoso is partner with a thief hateth his own soul: he heareth cursing, and bewrayeth it not.
Whoso is partner with a thief hateth his own soul; He heareth the adjuration and uttereth nothing.
Whoso is partner with a thief hateth his own soul: he heareth the adjuration and uttereth nothing.
Whoever is partner with a thief, hateth his own soul: he heareth cursing, and discloseth it not.
He that is partner with a thiefe, hateth his owne soule: he heareth cursing, and declareth it not.
Strictly literal
Whoso shareth with a thief hateth his own soul: he heareth the adjuration, and declareth not.
Whoso is sharing with a thief is hating his own soul, Execration he heareth, and telleth not.
Whoever is sharing with a thief is hating his own soul, || He hears execration, and does not tell.
Whoso divideth with a thief hateth his own soul: he heareth the adjuration and dareth not to tell.
One who shares with a thief hates his own life; he hears the curse and says nothing.
From the Latin
He that is partaker with a thief, hateth his own soul: he heareth one putting him to his oath, and discovereth not.
Simplified
A thief's partner hates his life; even under the threat of being cursed he can't tell the truth.
A man who takes part with a thief has hate for his soul; he is put under oath, but says nothing.
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 align closely in their wording, with all nine words matched in the Hebrew and Greek translations. This agreement suggests a consistent understanding of the verse across these ancient texts.
חוֹלֵ֣ק עִם־ גַּ֭נָּב שׂוֹנֵ֣א נַפְשׁ֑וֹ אָלָ֥ה יִ֝שְׁמַ֗ע וְלֹ֣א יַגִּֽיד׃
9 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 29:24
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.
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Prep — PrepositionHR
גַּנָּב (gannab) means 'thief' in Hebrew. It is derived from the root word גָּנַב (ganav), which also relates to stealing. The entries consistently define it as a person who steals, without any significant disagreement among the lexicons.
גַּנָּב n.m. thief
base
H1590 גַּנָּב thief
1590 gannab gaw-nab'
from 1589; a stealer:--thief.
see HEBREW for 01589
גַּנָּב (gan.nav) — thief.
thief
N-ms — Noun common · masculine singular absoluteHNcmsa
thef: In the Old Testament the uniform translation (17 times) of gannabh, from ganabh, "steal," but gannabh is rather broader than the English "thief," and may even include a kidnapper (De 24:7). In Apocrypha and the New Testament, the King James Version uses "thief" indifferently for kleptes, and lestes, but the Revised Version (British and American) always renders the latter word by "robber" (a great improvement), See CRIMES. The figurative use of thief" as one coming without warning" (Mt 24:43, etc.) needs no explanation.
The penitent thief ("robber," the Revised Version (British and American) Mr 15:27; Mt 27:38,44; "malefactor,"
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)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
אָלָה (alah) refers to an oath, particularly in the context of testimony or covenant, as well as a curse or execration. It is derived from the root meaning associated with imprecation. The entries consistently highlight its dual nature as both a solemn promise and a form of cursing.
אָלָה n.f. oath
oath in testimony
oath of covenant
curse
execration
base
H423 אָלָה oath . oath in testimony
. oath of covenant
. curse
. execration
423 'alah aw-law'
from 422; an imprecation:--curse, cursing, execration, oath,
swearing.
see HEBREW for 0422
אָלָה (a.lah) — oath.
1) oath
2) oath of covenant
3) curse
3a) from God
3b) from men
4) execration
N-fs — Noun common · feminine singular absoluteHNcfsa
oth (shebhu`ah, probably from shebha`, "seven," the sacred number, which occurs frequently in the ritual of an oath; horkos; and the stronger word 'alah, by which a curse is actually invoked upon the oath-breaker Septuagint ara)): In Mt 26:70-74 Peter first denies his Lord simply, then with an oath (shebhu`ah), then invokes a curse ('alah), thus passing through every stage of asseveration.
1. Law Regarding Oaths:
The oath is the invoking of a curse upon one's self if one has not spoken the truth (Mt 26:74), or if one fails to keep a promise (1Sa 19:6; 20:17; 2Sa 15:21; 19:23). It played a very important part, not only in lawsuits (
Oath
A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and…
The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God’s name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign’s name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are…
A solemn affirmation accompanied by an appeal to the Supreme Being. God has prohibited all false oaths, and all useless and customary swearing in ordinary discourse; but when the necessity or importance of a matter requires an oath, he allows men to swear by his name, Ex 22:11 Le 5:1. To swear by a false god was an act of idolatry, Jer 5:7 12:16.
Among the Hebrews an oath was administered by the judge, who stood up, and adjured the party who was to be sworn. In this manner our Lord was adjured by Caiaphas, Mt 26:63. Jesus had remained silent under long examination, when the high priest, rising up, knowing he had a sure mode of obtaining an answer said, "I adjure thee by the…
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms