Proverbs 6:1 — Word Study
WLCבְּ֭נִי אִם־ עָרַ֣בְתָּ לְרֵעֶ֑ךָ תָּקַ֖עְתָּ לַזָּ֣ר כַּפֶּֽיךָ׃
BSAMy sonbên [beloved child, descendant] ifʼim you have put up securityʻârab■ [become surety, pledged to guarantee] for your neighborrêaʻ [friend, companion] if you have struck hands in pledgetâqaʻ■ [blown, shaken, palm, agreement, promise] with a strangerzûwr [foreigner, one unknown to you]
| Greek | English | Parsing |
|---|---|---|
| בְּ֭נִי | O son my | Noun common masculine singular construct, suffix |
| אִם־ | if | Particle |
| עָרַ֣בְתָּ | you have stood surety | Verb, Qal, perfect second person masculine singular |
| לְרֵעֶ֑ךָ | for fellow-citizen your | Preposition, noun common masculine singular construct, suffix |
| תָּקַ֖עְתָּ | you have struck | Verb, Qal, perfect second person masculine singular |
| לַזָּ֣ר | for the stranger | Preposition |
| כַּפֶּֽיךָ׃ | palms your | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My son, if you have put up security for your neighbor, if you have struck hands in pledge with a stranger, |
| KJV | My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, |
| ASV | My son, if thou art become surety for thy neighbor, If thou hast stricken thy hands for a stranger; |
| YLT | My son! if thou hast been surety for thy friend, Hast stricken for a stranger thy hand, |
| WEB | My son, if you have become collateral for your neighbor, if you have struck your hands in pledge for a stranger, |
| BBE | My son, if you have made yourself responsible for your neighbour, or given your word for another, |
All translations agree on the key terms and overall message of the verse.
The sentence features a main clause followed by conditional clauses, establishing a clear structure for the advice given.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעָרַב
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 6:1
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 — Instructions on Financial Responsibilitygenerated
Proverbs 6:1 presents a fatherly warning to a son about the implications of becoming a guarantor for someone else's debt. This advice is part of a larger discourse on wisdom and prudent behavior, emphasizing the importance of careful decision-making in financial matters, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:15 | He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure. |
| 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 | Do not be one who gives pledges, who puts up security for debts. |
| 5 | Proverbs 27:13 | Take the garment of him who posts security for a stranger; get collateral if it is for a foreigner. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בֵּן, Be.nigenerated
The word בֵּן (ben) means 'son' or 'child' and can also refer to descendants or even figurative uses like qualities or characteristics. Its frequent use throughout the Old Testament underscores familial relationships and the concept of inheritance.
In this context, it establishes a personal connection between the speaker and the listener, indicating a relationship of care and concern.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse, with all versions reflecting the cautionary tone of the original Hebrew.
Sentence Structuregenerated
The verse contains multiple clauses, with the main action centered on the verbs עָרַ֣בְתָּ (you have stood surety) and תָּקַ֖עְתָּ (you have struck), which are pivotal to understanding the father's warning.
The structure emphasizes conditionality, with the repeated 'if' clauses setting up the context for the advice that follows.
Septuagint Backgroundgenerated
The Septuagint translates בֵּן as υἱέ, which also means 'son' and maintains the familial connection present in the Hebrew. This choice reflects the continuity of meaning across the translations.
The Greek term used for עָרַ֣בְתָּ is ἐγγυήσῃ, which conveys the concept of pledging or guaranteeing, aligning closely with the Hebrew sense of taking on responsibility.
In plain words — the whole versegenerated
Proverbs 6:1 advises a son about the risks of becoming surety for a neighbor. The father warns him to think carefully about financial commitments, especially with strangers, as it can lead to trouble.
Frequently Asked Questionsgenerated
Being surety means agreeing to take responsibility for someone else's debt or obligation, which can lead to personal financial risk.
The warning is to protect the son from potential financial harm and to encourage wise decision-making.
Striking hands symbolizes a formal agreement or commitment, indicating a serious obligation to fulfill a promise.
This verse reflects the themes of wisdom, caution, and the importance of making prudent choices in relationships and financial dealings.
Reflection Questionsgenerated
- What are some situations where I might be tempted to become surety for someone else?
- How can I ensure that I am making wise financial decisions?
- What lessons can I learn from this verse about the importance of agreements and commitments?
- In what ways can I support friends or family in making responsible financial choices?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss the responsibilities of financial commitments and the importance of wise counsel in such matters.
My son, if thou be surety for thy friend, thou hast stricken thy hand with a stranger, and art snared with the words of thy mouth, and art taken with thine own speeches.Early Church Fathers on Proverbs 6 →
My son, if you have become surety for your friend, etc. The plain sense of this letter is clear, as it advises one who has become surety for a friend to diligently admonish that friend to repay the money owed to the creditor,Early Church Fathers on Proverbs 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 6:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy son, if thou be surety for thy friend,.... To another; hast engaged thyself by promise or bond, or both, to pay a debt for him, if he is not able, or if required; or hast laid thyself under
Read John Gill on Proverbs 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, Proverbs 6:1-35.-Warning against suretiship (Proverbs 6:1-5); against indolence, by the example of the ant
Read Robert Jamieson on Proverbs 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 6 A dehortation against suretiship, . The danger of it, ; and the way of delivery, . Sluggards reproved by a similitude of the ant, . The carriage of the wicked described, ; and his sudden ruin, . Of seven things which are displeasing to God, . The benefits of keeping the commandments, . The mischief of adultery, . Its evil consequences, . Surety, to wit, rashly, without considering for whom or how far thou dost oblige thyself, or how thou shalt discharge the debt, if occasion require it. Otherwise suretiship in some cases may be not only lawful, but an act of justice, and prudence, and charity. See 43:9 . Or, to (as this prefix most commonly signifies) a friend. Stricken thy hand…
Read Matthew Poole on Proverbs 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 6:1 My son, if thou be surety for thy friend, [if] thou hast stricken thy hand with a stranger,Ver. 1. My son, if thou be surety.] The wise man, having exhorted his son to marry, rather than burn, and to nourish a family, rather than to haunt harlots’ houses, to the end that he may show himself a good economic, and provide for the comfortable subsistence of wife and children, he bids him here beware - (1.) Of unadvised suretyship; (2.) Of idleness, two great enemies to thrift, without which there can be no good house kept. The royalty of Solomon could not have consisted, for all his riches, without forecast and frugality.
Read John Trapp on Proverbs 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVI. (i). Ninth Discourse:—Against Suretyship (Proverbs 6:1-5). (1) If thou be surety for thy friend.—When the Mosaic Law was instituted, commerce had not been taken up by the Israelites, and the lending of money on interest for its employment in trade was a thing unknown. The only occasion for loans would be to supply the immediate necessities of the borrower, and the exaction of interest under such circumstances would be productive of great hardship, involving the loss of land and even personal freedom, as the insolvent debtor and his family became the slaves of the creditor (Nehemiah 5:1-5). To prevent these evils, the lending of money on interest to any poor Israelite was strictly…
Read Charles John Ellicott on Proverbs 6 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VI Exhortations against becoming surety for others, 1-5; against idleness, from the example of the ant, 6-11; description of a worthless person, 12-15; seven things hateful to God, 16-19; the benefits of instruction, 20-23; farther exhortations against bad women, and especially against adultery, 24-33; what may be expected from jealousy, 34, 35. NOTES ON CHAP. VI Verse 1. If thou be surety for thy friend] לרעך lereacha, for thy neighbour; i.e., any person. If thou pledge thyself in behalf of another, thou takest the burden off him, and placest it on thine own shoulders; and when he knows he has got one to stand between him and the demands of law and justice, he will feel little…
Read AdamClarke on Proverbs 6 →CambridgeThe Cambridge Bible for Schools and CollegesEleventh Address. Chap. 6. Proverbs 6:1-5. The Surety“From the solemn principle announced at the close of the last chapter (Proverbs 6:23) the teacher passes … to illustrate the truth by three examples, that of the Surety (Proverbs 6:1-5), that of the Sluggard (Proverbs 6:6-11), and that of the Worthless Man (Proverbs 6:12-19). And then because the horrors of impurity are the most striking and terrible instance of all, this subject coming up again at Proverbs 6:20, like the dark ground tone of the picture, finally runs into the long and detailed description of ch. 7.” Horton, ch. vii. p. 79.
Read Cambridge on Proverbs 6 →Albert Barnes1798–1870Barnes' Notes on the BibleSurety - The “pledge,” or security for payment, which, for example, David was to bring back from his brothers 1 Samuel 17:18. So the word was used in the primitive trade transactions of the early Israelites.
Read Albert Barnes on Proverbs 6 →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
My son, if you have put up security for your neighbor, if you have struck hands in pledge with a stranger,
My son, if you have become collateral for your neighbor, if you have struck your hands in pledge for a stranger,
My son, if you have put up security for your neighbor, if you have struck hands in pledge with a stranger,
My child, if you have made a pledge for your neighbor, and have become a guarantor for a stranger,
Tyndale line
My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger,
My son, if thou art become surety for thy neighbor, If thou hast stricken thy hands for a stranger;
My son, if thou art become surety for thy neighbour, if thou hast stricken thy hands for a stranger,
My son, if thou art surety for thy friend, if thou hast stricken thy hand with a stranger,
My sonne, if thou be surety for thy neighbour, and hast striken hands with the stranger,
Strictly literal
My son, if thou hast become surety for thy friend, if thou hast stricken thy hand for a stranger,
My son! if thou hast been surety for thy friend, Hast stricken for a stranger thy hand,
My son! If you have been guarantor for your friend, || Have struck your hand for a stranger,
My son, If thou hast become surety for thy friend, if thou hast struck thy hand for a stranger;
My son, if you set aside your money as a guarantee for your neighbor's loan, if you gave your promise for a loan of someone you do not know,
From the Latin
My son, if thou be surety for thy friend, thou hast engaged fast thy hand to a stranger.
Simplified
My son, suppose you have pledged to guarantee your neighbor's debt, or you have shaken hands in agreement with a stranger,
My son, if you have made yourself responsible for your neighbour, or given your word for another,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with a close correspondence in meaning. The Septuagint captures the essence of the Hebrew text, though its word order differs.
בְּ֭נִי אִם־ עָרַ֣בְתָּ לְרֵעֶ֑ךָ תָּקַ֖עְתָּ לַזָּ֣ר כַּפֶּֽיךָ׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 6:1
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.
בֵּן (ben) means 'son' or 'male child' and encompasses a wide range of meanings, including descendants, young animals, and even figurative uses like sparks or arrows. It can refer to members of a tribe or class and is used in various contexts throughout the Old Testament, such as in 1 Chronicles 24:26. The word is derived from a root meaning 'to build' and implies a connection to family or lineage.
בֵּן 4870 n.m. son
son, male child, born of a woman
children (male and female)
youth, young men
the young of animals
of plant shoots
fig. of lifeless things, sparks, stars, arrows
member of a guild, order or class
of animals son of (the) herd
ב׳ as n. relat. followed by word of quality, characteristic, etc.
n. relat. of age
base
בְּנוֹ 1 Ch 24:26, 27 as n.pr.m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son, cf. VB & Be Öt.
done
H1121a בֵּן son . son, male child, born of a woman
. children (male and female)
. youth, young men
. the young of animals
. of plant shoots
. fig. of lifeless things, sparks, stars, arrows
. . member of a guild, order or class
. of animals son of (the) herd
. ב׳ as n. relat. followed by word of quality, characteristic, etc.
. n. relat. of age
H1121b בְּנוֹ as n. pr. m. in AV, RV, but render: the sons of Jaaziah his son, & the sons of Merari by Jaaziah his son
1121 ben bane
from 1129; a son (as a builder of the family name), in the
widest sense (of literal and figurative relationship,
including grandson, subject, nation, quality or condition,
etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-)
(Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to,
(+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born,
bough, branch, breed, + (young) bullock, + (young) calf, X
came up in, child, colt, X common, X corn, daughter, X of
first, + firstborn, foal, + very fruitful, + postage, X in, +
kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+)
people, + rebel, + robber, X servant born, X soldier, son, +
spark, + steward, + stranger, X surely, them of, + tumultuous
one, + valiant(-est), whelp, worthy, young (one), youth.
see HEBREW for 01129
see HEBREW for 01
see HEBREW for 0251
בֵּן (ben) — son: child.
: child/son
בְּנוֹ (be.no) — Beno.
A man of the tribe of Levi living at the time of Divided Monarchy, first mentioned at 1Ch.24.26;
son of: Jaaziah (H3269);
brother of: Shoham (H7719), Zaccur (H2139I) and Ibri (H5681)
§ Beno = "his son"
the sons of Jaaziah and the sons of Merari by Jaahziah (his son)
בֵּן (ben) — son: descendant/people.
: descendant, people, tribe, nation
A sub-meaning of ben (בֵּן ": child" H1121)
§ : child/son
בֵּן (ben) — son: young animal.
: calf/lamb/young(ANIMAL)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : descendant
בֵּן (ben) — son: type of.
: rebel/son(Belial)
A sub-meaning of ben (בֵּן ": child" H1121)
§ : people/men/nation/tribe
בֵּן (ben) — son.
: [inheriting]son/heir
A sub-meaning of ben (בֵּן ": child" H1121)
בֵּן (ben) — son: warrior.
: warrior/son(strong)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
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-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
shoor'-ti: This word is used in three different connections or groups:
(1) As a derivative of the word "sure" it means "of a certainty" or "surely."--In Ge 15:13 the infinitive absolute of the verb is used to give emphasis to the idea of the verb and is rendered "of a surety." In Ge 18:13 the Hebrew 'omnam is translated "of a surety." In Ge 26:9 'akh is similarly rendered, and has the force of our "indeed." In Ac 12:11 alethos, is translated in the King James Version "of a surety," but better in the Revised Version (British and American) "of a truth."
Surety
One who becomes responsible for another. Christ is the surety of the better covenant (Heb. 7:22). In him we have the assurance that all its provisions will be fully and faithfully carried out. Solomon warns against incautiously becoming security for another (Prov. 6:1-5; 11:15; 17:18; 20:16).
One who makes himself personally responsible for the safe appearing of another, Ge 43:9 44:32, or for the full payment of his debts, etc., Pr 22:26. Christ is the "surety of a better testament;" that is, in the glorious and complete covenant of grace he engages to meet all the claims of the divine law against his people, that they may be absolved, and enriched with all covenant blessing, Heb 7:22. Hence his obedience unto death, Isa 53:5,12.
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)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp2ms
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-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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)
Prep | Adj — PrepositionHRd/Aamsa
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.
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
HNcfdc/Sp2ms — Noun common feminine dual construct · suffixHNcfdc/Sp2ms