Psalms 44:17 — Word Study
WLCכָּל־ זֹ֣את בָּ֭אַתְנוּ וְלֹ֣א שְׁכַחֲנ֑וּךָ וְלֹֽא־ שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ׃
BSAvoiceqôwl to tauntchâraph to blasphemegâdaph facepânîym enemyʼôyêb to avengenâqam
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular absolute |
| זֹ֣את | this | Particle |
| בָּ֭אַתְנוּ | it has come to us | Verb qal perfect third person feminine singular, suffix |
| וְלֹ֣א | and not | Conjunction, particle |
| שְׁכַחֲנ֑וּךָ | we had forgotten you | Verb qal perfect first person common plural, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| שִׁ֝קַּ֗רְנוּ | we had dealt falsely | Verb, Piel, perfect first person common plural |
| בִּבְרִיתֶֽךָ׃ | with covenant your | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All this has come upon us, though we have not forgotten You or betrayed Your covenant. |
| KJV | All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. |
| ASV | All this is come upon us; yet have we not forgotten thee, Neither have we dealt falsely in thy covenant. |
| YLT | All this met us, and we did not forget Thee, Nor have we dealt falsely in Thy covenant. |
| WEB | All this has come on us, yet we haven’t forgotten you. We haven’t been false to your covenant. |
| BBE | All this has come on us, but still we have kept you in our memory; and we have not been false to your word. |
Where they part company is כָּל־ — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses that express conditions of loyalty.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH8266
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 44:17
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 Plea for Help Amid Trialsgenerated
Psalm 44:17 expresses the psalmist's lament about the hardships faced by the people of Israel. They feel abandoned despite their faithfulness to God and their adherence to His covenant. This passage reflects a deep sense of injustice and a yearning for divine intervention, as seen in the verses surrounding it, particularly in Psalm 44:16 and Psalm 44:18.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 9:13 | Just as it is written in the Law of Moses, all this disaster has come upon us, yet we have not sought the favor of the LORD our God by turning from our iniquities and giving attention to Your truth. |
| 2 | Psalm 44:20 | If we had forgotten the name of our God or spread out our hands to a foreign god, |
| 3 | Psalm 9:17 | The wicked will return to Sheol— all the nations who forget God. |
| 4 | Deuteronomy 6:12 | be careful not to forget the LORD who brought you out of the land of Egypt, out of the house of slavery. |
| 5 | Deuteronomy 8:14 | then your heart will become proud, and you will forget the LORD your God who brought you out of the land of Egypt, out of the house of slavery. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שִׁ֝קַּ֗רְנוּ, Shi.Kar.nugenerated
The verb שָׁקַר (shaqar) means 'to deal falsely' or 'to lie.' It conveys the idea of betrayal or deception, particularly in the context of relationships. In this verse, it indicates a serious breach of trust, emphasizing the commitment of the people to remain truthful to God.
The parsing shows this verb is in the perfect tense, first person plural, indicating that the speaker is including themselves and their community in this action. They assert that they have not engaged in deceit against God, highlighting their loyalty despite the trials they face.
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 בָּ֭אַתְנוּ, it has come to us, which governs the entire sentence. The structure includes a noun phrase indicating the subject and two clauses that elaborate on the actions of forgetting and betraying.
The Hebrew word order emphasizes the trials that have come upon the people, placing the focus on their experience of suffering while asserting their fidelity to God.
Septuagint Backgroundgenerated
The Septuagint translates שִׁ֝קַּ֗רְנוּ as ἐκδιώκοντος, which means 'to pursue' or 'to chase away.' This choice may suggest a broader interpretation of the act of betrayal, indicating that the people feel pursued or attacked for their faithfulness.
This rendering highlights the tension between the people's claims of loyalty and their experience of suffering, which may not align with the expectations of divine protection.
In plain words — the whole versegenerated
Psalm 44:17 expresses the psalmist's sorrow over the hardships faced by the people of Israel, asserting that they have not forgotten God or betrayed His covenant. This reflects their commitment to God despite their suffering.
Frequently Asked Questionsgenerated
To betray God's covenant means to break the trust and agreement established between God and His people, often through disobedience or unfaithfulness.
The trials serve as a test of faithfulness, where the psalmist insists that despite their suffering, they have remained loyal to God.
Acknowledging loyalty in the face of hardship reinforces the psalmist's plea for God's intervention, emphasizing their commitment even when circumstances seem dire.
This verse teaches that even in suffering, one can maintain faithfulness to God and seek His help, trusting in His promises.
Reflection Questionsgenerated
- In what ways can I remain loyal to God during difficult times?
- How can I express my feelings to God when I feel abandoned?
- What does it mean to me to uphold my commitments to God?
- How can I support others who are struggling with their faith during trials?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this verse to discuss the faithfulness of the people despite their suffering.
"All this has come upon us; yet have we not forgotten You" [Psalms 44:17].Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll this is come upon us,.... Not by chance, but according to the purpose and counsel of God; not for sin, and as a punishment of it, but for Christ's sake and his Gospel; for a profession of faith
Read John Gill on Psalms 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.
Read Robert Jamieson on Psalms 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAlthough we cannot excuse ourselves from many other sins for which thou hast justly punished us, yet this we must say for ourselves, that through thy grace we have kept ourselves from apostacy and idolatry, notwithstanding all the examples and provocations, rewards proposed and promised, or punishments threatened to induce us thereunto; which we hope thou wilt graciously consider, and not suffer us to be tempted above what we are able to bear.
Read Matthew Poole on Psalms 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.Ver. 17. All this is come upon us; yet] This they allege, viz. their constance as an arguent of their sincerity, and a motive to pity. Apply this, with Jerome, to Christians, and then it is the voice of martyrs. Neither have we dealt falsely in thy covenant] ie. We have not relinquished the true religion, or revolted to dumb idols; but held us close to thy sincere service. And, therefore, if that heathen emperor going against his enemy could say, Non sic Deos coluimus ut ille nor vinceret, We have not so served the gods that they should serve us no better than to suffer us to…
Read John Trapp on Psalms 44 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Yet have we not forgotten thee] These are bold words; but they must be understood in a qualified sense. We have not apostatized from thee, we have not fallen into idolatry. And this was strictly true: the charge of idolatry could never be brought against the Jewish nation from the time of the captivity, with sufficient evidence to support it.
Read AdamClarke on Psalms 44 →
CambridgeThe Cambridge Bible for Schools and Colleges17–22. The calamity is unmerited. No unfaithfulness to God’s covenant has called for punishment. Nay it is for His sake that His people are suffering.
Read Cambridge on Psalms 44 →
Albert Barnes1798–1870Barnes' Notes on the BibleAll this is come upon us - All these calamities. The connecting thought here is, that although all these things had come upon them, yet they could not be traced to their own infidelity or unfaithfulness to God.
Read Albert Barnes on Psalms 44 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. All this is come—All mentioned in Psalms 44:9-16. Yet have we not forgotten thee—Psalms 44:17-22 contain the assertion of the kingdom of Judah’s fidelity to God, emphatically during Hezekiah’s
Read Daniel Denison Whedon on Psalms 44 →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 this has come upon us, though we have not forgotten You or betrayed Your covenant.
All this has come on us, yet we haven’t forgotten you. We haven’t been false to your covenant.
All this has come upon us, though we have not forgotten You or betrayed Your covenant.
All this has happened to us, even though we have not rejected you or violated your covenant with us.
Tyndale line
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.
All this is come upon us; yet have we not forgotten thee, Neither have we dealt falsely in thy covenant.
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.
All this is come upon us; yet we have not forgotten thee, neither have we dealt falsely in thy covenant.
All this is come vpon vs, yet doe wee not forget thee, neither deale wee falsly concerning thy couenant.
Strictly literal
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely against thy covenant:
All this met us, and we did not forget Thee, Nor have we dealt falsely in Thy covenant.
All this met us, and we did not forget You, || Nor have we dealt falsely in Your covenant.
(44:18) All this is come over us, yet have we not forgotten thee; nor have we dealt falsely by thy covenant;
All this has come on us; yet we have not forgotten you or dealt falsely with your covenant.
From the Latin
Instead of thy fathers, sons are born to thee: thou shalt make them princes over all the earth.
Simplified
All this has happened to us even though we didn't forget you; we haven't been unfaithful to the promises we made to you.
All this has come on us, but still we have kept you in our memory; and we have not been false to your word.
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 content, with six of the eight words matching. The Septuagint's word order differs, but the essential meaning remains intact, reflecting the shared understanding of the psalmist's lament.
כָּל־ זֹ֣את בָּ֭אַתְנוּ וְלֹ֣א שְׁכַחֲנ֑וּךָ וְלֹֽא־ שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 44:17
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
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).
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqp3fs/Sp1bp — Verb qal perfect third person feminine singular · suffixHVqp3fs/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
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)
HC/Tn — Conjunction · particleHC/Tn
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
HVqp1cp/Sp2ms — Verb qal perfect first person common plural · suffixHVqp1cp/Sp2ms
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)
HC/Tn — Conjunction · particleHC/Tn
שָׁקַר (shaqar) is a Hebrew verb meaning to deal falsely or to cheat. It is primarily used to describe actions of dishonesty, particularly in speech. The entries indicate that it can appear in different forms, such as the Qal and Piel stems, both emphasizing the act of falsehood. A notable verse referencing this word is one that states, 'thou wilt not do falsely to me'.
[שָׁקַר] vb. denom. do or deal falsely;—
Qal thou wilt not do falsely to me
Pi. deal falsely
base
H8266 שָׁקַר vb. denom. do or deal falsely
8266 shaqar shaw-kar'
a primitive root; to cheat, i.e. be untrue (usually in
words):--fail, deal falsely, lie.
שָׁקַר (sha.qar) — to deal.
1) to do or deal falsely, be false, trick, cheat
1a) (Piel) to deal falsely
1b) (Qal) to deal falsely
HVpp1cp — Verb · Piel · perfect first person common pluralHVpp1cp
בְּרִית (berith) means 'covenant' and encompasses agreements between individuals, such as treaties and alliances, as well as divine covenants between God and humanity. It is derived from a root meaning 'to cut,' suggesting the seriousness of such agreements. The term appears in various contexts, including friendships, marriages, and formal ordinances.
בְּרִית 285 n.f. covenant
between men.
treaty, alliance, league
constitution, ordinance, between monarch and subjects
agreement, pledge
alliance of friendship between David and Jonathan
alliance of marriage
between God and man.
alliance of friendship
covenant, as a divine constitution or ordinance with signs or pledges
Phrases.
covenant making
covenant keeping
covenant violation
base
H1285 בְּרִית covenant . between men. . treaty, alliance, league
. constitution, ordinance, between monarch and subjects
. agreement, pledge
. alliance of friendship between David and Jonathan
. alliance of marriage
. between God and man. . alliance of friendship
. covenant, as a divine constitution or ordinance with signs or pledges
. Phrases. . covenant making
. covenant keeping
. covenant violation
1285 briyth ber-eeth'
from 1262 (in the sense of cutting (like 1254)); a compact
(because made by passing between pieces of
flesh):--confederacy, (con-)feder(-ate), covenant, league.
see HEBREW for 01262
see HEBREW for 01254
בְּרִית (be.rit) — covenant.
1) covenant, alliance, pledge
1a) between men
1a1) treaty, alliance, league (man to man)
1a2) constitution, ordinance (monarch to subjects)
1a3) agreement, pledge (man to man)
1a4) alliance (of friendship)
1a5) alliance (of marriage)
1b) between God and man
1b1) alliance (of friendship)
1b2) covenant (divine ordinance with signs or pledges)
2) (phrases)
2a) covenant making
2b) covenant keeping
2c) covenant violation
HR/Ncfsc/Sp2ms — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp2ms
