Psalms 102:8 — Word Study
WLCכָּל־ הַ֭יּוֹם חֵרְפ֣וּנִי אוֹיְבָ֑י מְ֝הוֹלָלַ֗י בִּ֣י נִשְׁבָּֽעוּ׃
BSAto watchshâqad to behâyâh birdtsippôwr be alonebâdad uponʻal roofgâg
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| הַ֭יּוֹם | the day | Particle, noun common masculine singular absolute |
| חֵרְפ֣וּנִי | they have taunted me | Verb piel perfect third person common plural, suffix |
| אוֹיְבָ֑י | enemies my | Verb qal participle (active) masculine plural common, suffix |
| מְ֝הוֹלָלַ֗י | [those who] mock me | Verb piel participle (active) masculine plural common, suffix |
| בִּ֣י | by me | Preposition, suffix |
| נִשְׁבָּֽעוּ׃ | they have sworn | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All day long my enemies taunt me; they ridicule me and curse me. |
| KJV | Mine enemies reproach me all the day; and they that are mad against me are sworn against me. |
| ASV | Mine enemies reproach me all the day; They that are mad against me do curse by me. |
| YLT | All the day mine enemies reproached me, Those mad at me have sworn against me. |
| WEB | My enemies reproach me all day. Those who are mad at me use my name as a curse. |
| BBE | My haters say evil of me all day; those who are violent against me make use of my name as a curse. |
The translations agree on the meaning and structure of the verse, particularly regarding the enemies' taunts.
The sentence consists of a main clause followed by two subordinate clauses detailing the actions of the enemies.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH7650
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 — Psalms 102:8
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 — A Lament of Distressgenerated
Psalm 102:8 reveals the psalmist's deep anguish as he faces relentless mockery from his enemies. This verse is part of a broader lament where the psalmist articulates his suffering and isolation, as seen in the preceding verse where he compares himself to a solitary bird. The emotional weight of this psalm resonates with other passages of lament in the Psalms, where the faithful cry out to God amidst their troubles.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:11–13 | Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street. |
| 2 | Psalm 55:3 | at the voice of the enemy, at the pressure of the wicked. For they release disaster upon me and revile me in their anger. |
| 3 | Psalm 69:9–10 | because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me. |
| 4 | Psalm 89:51 | how Your enemies have taunted, O LORD, and have mocked every step of Your anointed one! |
| 5 | Romans 15:3 | For even Christ did not please Himself, but as it is written: “The insults of those who insult You have fallen on Me.” |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חֵרְפ֣וּנִי, che.re.Fu.nigenerated
The verb חֵרַף (charaph) means to taunt or reproach. It is a piel form, indicating an intensive action, suggesting that the enemies are not merely mocking but doing so with intent to harm or defame. This word captures the essence of the psalmist's experience of being publicly ridiculed.
In this context, the use of חֵרְפ֣וּנִי emphasizes the ongoing nature of the taunts, as the enemies continuously attack the psalmist's dignity and worth. The intensity of the verb reflects the emotional turmoil faced by the psalmist.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'All day long my enemies taunt me; they ridicule me and curse me.' The KJV and ASV also use 'taunt' and 'ridicule', maintaining a consistent meaning across translations.
Sentence Structuregenerated
The main verb of the verse is חֵרְפ֣וּ, they have taunted, which governs the subject אוֹיְבָ֑י, my enemies. The structure shows that the enemies are the active agents of mockery, while the psalmist is the object of their derision.
The sentence is straightforward, with a clear subject-verb-object order that emphasizes the psalmist's experience of being taunted and cursed.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew חֵרְפ֣וּ with the Greek word ἐπὶ, indicating a focus on the action directed at the psalmist. This choice highlights the adversarial nature of the relationship between the psalmist and his enemies.
This translation reflects a similar understanding of the taunting as an active and hostile action, consistent with the Hebrew text.
In plain words — the whole versegenerated
Psalm 102:8 expresses the psalmist's pain as he describes how his enemies constantly mock and curse him. This verse highlights the emotional distress he faces daily, as he feels isolated and attacked by those who oppose him.
Frequently Asked Questionsgenerated
It signifies relentless harassment and emotional torment that the psalmist is experiencing, highlighting the severity of his suffering.
The psalmist expresses his anguish and seeks comfort from God, as seen in the broader context of the psalm.
It emphasizes his feelings of isolation and vulnerability amidst the attacks from his enemies.
It shares themes of suffering and cries for help, similar to other lament psalms where the faithful express their distress to God.
Reflection Questionsgenerated
- How do I respond to mockery or criticism in my own life?
- In what ways can I find comfort in God during times of distress?
- What does this verse teach me about the nature of enemies and opposition?
- How can I support others who are facing ridicule or hardship?
The early church on this verse — how the Fathers read it
Early commentators, such as Augustine of Hippo, reference this verse to discuss the psalmist's experience of being reviled by enemies.
"Mine enemies revile me all day, and they that praised me are sworn together against me" [Psalms 102:8].Early Church Fathers on Psalms 102 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 102:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMine enemies reproach me all the day,.... For his principles and practices, being different from theirs; for his religion, and preciseness in it; for his faith and profession of it, and for his holy walk and conversation.
Read John Gill on Psalms 102 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMine enemies reproach me all the day; and they that are mad against me are sworn against me.
Read Robert Jamieson on Psalms 102 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOr, and being mad or enraged at or against me, they swear against me; they swear they will do me yet more mischief: or, they swear by me; they make use of my name and misery in their forms of swearing and imprecation; as when they would express their malicious and mischievous intentions against another, they swear that they will use him or make him as miserable as a Jew. See the like expressions .
Read Matthew Poole on Psalms 102 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 102:8 Mine enemies reproach me all the day; [and] they that are mad against me are sworn against me.Ver. 8. Mine enemies reproach me all the day] This is an evil that man’ s nature is most impatient with. See Psal. cxxxvii. And they that are mad against me] That let fly at me, or that once praised me, flattered me. So the Sept. Are sworn against me] Have sworn my death, or do swear and curse by me, as the Turks do at this day, when, to confirm a truth, they say, Iudaeus sim si fallam, I would I were a Jew, it is so. See Zechariah 8:13 Isaiah 6:11-13 Jeremiah 29:22. God make thee as Ahab, and as Zedekiah, &c.
Read John Trapp on Psalms 102 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Sworn against me.—Rather, swear by me, i.e., make his name a byeword of execration, to be explained by Isaiah 65:15; Jeremiah 29:22. LXX. and Vulg., “were swearing against me.”
Read Charles John Ellicott on Psalms 102 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They that are mad against me are sworn against me.] The Chaldeans are determined to destroy us; and they have bound themselves by oath to do it. See a similar case related Acts 23:12-14, where a number of Jews had bound themselves by an oath neither to eat nor drink till they had slain Paul.
Read AdamClarke on Psalms 102 →
CambridgeThe Cambridge Bible for Schools and Colleges8. His enemies aggravate his sufferings by mocking him as one forsaken by God (Psalms 42:10; Psalms 44:13). are sworn against me] Rather as R.V., do curse by me; using my name in formulas of execration, ‘God make thee like yonder miserable wretch.’ Cp. Isaiah 65:15; Jeremiah 29:22.
Read Cambridge on Psalms 102 →
Albert Barnes1798–1870Barnes' Notes on the BibleMine enemies reproach me all the day - Continually. They reproach me as one of thy people; or, I bear reproaches in common with others, and it becomes to me a personal matter, so entirely are my
Read Albert Barnes on Psalms 102 →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
All day long my enemies taunt me; they ridicule me and curse me.
My enemies reproach me all day. Those who are mad at me use my name as a curse.
All day long my enemies taunt me; they ridicule me and curse me.
All day long my enemies taunt me; those who mock me use my name in their curses.
Tyndale line
Mine enemies reproach me all the day; and they that are mad against me are sworn against me.
Mine enemies reproach me all the day; They that are mad against me do curse by me.
Mine enemies reproach me all the day; they that are mad against me do curse by me.
My enemies reproach me all the day; and they that are enraged against me are sworn against me.
Mine enemies reuile me dayly, and they that rage against me, haue sworne against me.
Strictly literal
Mine enemies reproach me all the day; they that are mad against me swear by me.
All the day mine enemies reproached me, Those mad at me have sworn against me.
All the day my enemies reproached me, || Those mad at me have sworn against me.
(102:9) All the day my enemies reproach me: they that mock me swear by me.
My enemies taunt me all day long; those who mock me use my name in curses.
From the Latin
The ford is compassionate and merciful: longsuffering and plenteous in mercy.
Simplified
My enemies taunt me all day long. They mock me and swear at me.
My haters say evil of me all day; those who are violent against me make use of my name as a curse.
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, with five out of seven words matching. The Septuagint's word order differs, but it captures the same essence of the psalmist's lament.
כָּל־ הַ֭יּוֹם חֵרְפ֣וּנִי אוֹיְבָ֑י מְ֝הוֹלָלַ֗י בִּ֣י נִשְׁבָּֽעוּ׃
5 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 Psalms 102:8
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.
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
The Hebrew word חָרַף (charaph) has a range of meanings including to reproach, taunt, and defame, as well as to remain in harvest time and to acquire. It is built from a primitive root and can be used in various forms, such as Qal and Piel. Notably, it appears in Isaiah 18:6 and Leviticus 19:20.
H2778a [חָרַף] reproach H2778b חָרַף vb. denom. remain in harvest time H2778c חָרַף acquire
2778 charaph. khaw-raf'
a primitive root; to pull off, i.e. (by implication) to
expose (as by stripping); specifically, to betroth (as if a
surrender); figuratively, to carp at, i.e. defame;
denominative (from 2779) to spend the winter:--betroth,
blaspheme, defy, jeopard, rail, reproach, upbraid.
see HEBREW for 02779
חָרַף (cha.raph) — to taunt.
1) to reproach, taunt, blaspheme, defy, jeopardise, rail, upbraid
1a) (Qal) to reproach
1b) (Piel) to reproach, defy, taunt
חָרַף (cha.raph) — to winter.
(Qal) to winter, spend harvest time, remain in harvest time
חָרַף (cha.raph) — to acquire.
(Niphal) to acquire, be betrothed
HVpp3cp/Sp1bs — Verb piel perfect third person common plural · suffixHVpp3cp/Sp1bs
אֹיֵב (oyeb) means 'enemy' or 'foe,' indicating hostility. It can refer to personal or national adversaries. The word is derived from the active participle of another root, אָיַב (ayab), which also conveys the sense of being hostile.
[אָיַב] 283 vb. be hostile to (enemy = אֹיֵב)
base
H341 אָיַב be hostile to (enemy = אֹיֵב)
341 'oyeb o-yabe'
or (fully) owyeb {o-yabe'}; active participle of 340;
hating; an adversary:--enemy, foe.
see HEBREW for 0340
אֹיֵב (o.yev) — enemy.
1) (Qal) enemy
1a) personal
1b) national
HVqrmpc/Sp1bs — Verb qal participle (active) masculine plural common · suffixHVqrmpc/Sp1bs
The Hebrew word הָלַל (halal) is a primitive root that encompasses meanings related to shining, boasting, and foolishness. It can signify to praise or celebrate, often in a clamorously foolish manner, and includes the idea of making a boast or being made a fool of. The entries indicate a range of uses, from expressing God's favor to acting madly.
[הָלַל] vb. shine
Qal when it, viz. his lamp, shone upon my head, fig. of God’s favour.
Hiph. flash forth light
base
[הָלַל] vb. be boastful, Pi. praise
Qal be boastful
Pi.
praise man or woman
usually praise י׳
appar. boast, make one’s boast
Pu. be praised
Hithpa. glory, boast, make one’s boast
Po‛el make into a fool, make a fool of
Po‛al of laughter I said, It is mad (folly)
Hithpo. act madly, or like a madman
base
H1984a הָלַל shine H1984b הָלַל be boastful, Pi. praise H1984c הָלַל be boastful, Pi. praise .be boastful
. . praise man or woman
. usually praise י׳
. appar. boast, make one’s boast
. be praised
. glory, boast, make one’s boast
.make into a fool, make a fool of
.of laughter I said, It is mad (folly)
. act madly, or like a madman
1984 halal haw-lal'
a primitive root; to be clear (orig. of sound, but usually of
color); to shine; hence, to make a show, to boast; and thus to
be (clamorously) foolish; to rave; causatively, to celebrate;
also to stultify:--(make) boast (self), celebrate, commend,
(deal, make), fool(- ish, -ly), glory, give (light), be (make,
feign self) mad (against), give in marriage, (sing, be worthy
of) praise, rage, renowned, shine.
הָלַל (ha.lal) — to shine.
1) to shine
1a) (Qal) to shine (fig. of God's favour)
1b) (Hiphil) to flash forth light
הָלַל (ha.lal) — to boast: praise.
: praise
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
1d) (Hithpael) to boast, glory, make one's boast
הָלַל (ha.lal) — to be foolish.
1) (Poel) to make a fool of, make into a fool
1f) (Hithpoel) to act madly, act like a madman
הָלַל (ha.lal) — to boast: boast.
: boast
1) to praise, boast, be boastful
1a) (Qal)
1a1) to be boastful
1a2) boastful ones, boasters (participle)
1b) (Piel)
1b1) to praise
1b2) to boast, make a boast
1c) (Pual)
1c1) to be praised, be made praiseworthy, be commended, be worthy of praise
HVprmpc/Sp1bs — Verb piel participle (active) masculine plural common · suffixHVprmpc/Sp1bs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
שָׁבַע (shaba`) primarily means to swear or take an oath, possibly derived from the idea of binding oneself by seven things. It can also mean to adjure or to cause someone to take an oath. The word appears in various forms, including participles and different verb stems, indicating actions related to swearing and oaths.
[שָׁבַע] 186 vb. swear (prob. so to say, seven oneself, or bind oneself by seven things)
Qal Pt. pass. those sworn with (= who have sworn) oaths
Niph.;—swear, take an oath
Hiph.
cause take an oath, subj. always man
adjure
base
H7650 שָׁבַע swear (prob. so to say, seven oneself, or bind oneself by seven things) .Pt. pass. those sworn with (= who have sworn) oaths
.;—swear, take an oath
. . cause take an oath, subj. always man
. adjure
7650 shaba` shaw-bah'
a primitive root; propr. to be complete, but used only as a
denominative from 7651; to seven oneself, i.e. swear (as if by
repeating a declaration seven times):--adjure, charge (by an
oath, with an oath), feed to the full (by mistake for 7646),
take an oath, X straitly, (cause to, make to) swear.
see HEBREW for 07651
see HEBREW for 07646
שָׁבַע (sha.va) — to swear.
1) to swear, adjure
1a) (Qal) sworn (participle)
1b) (Niphal)
1b1) to swear, take an oath
1b2) to swear (of Jehovah by Himself)
1b3) to curse
1c) (Hiphil)
1c1) to cause to take an oath
1c2) to adjure
HVNp3cp — Verb · Niphal · perfect third person common pluralHVNp3cp
