1 Samuel 14:26 — Word Study
WLCוַיָּבֹ֤א הָעָם֙ אֶל־ הַיַּ֔עַר וְהִנֵּ֖ה הֵ֣לֶךְ דְּבָ֑שׁ וְאֵין־ מַשִּׂ֤יג יָדוֹ֙ אֶל־ פִּ֔יו כִּֽי־ יָרֵ֥א הָעָ֖ם אֶת־ הַשְּׁבֻעָֽה׃
BSAAnd when [they]ʻam enteredbôwʼ▸ [came into, approached] the forestyaʻar [wood, copse of bushes] and sawhinnêh [behold, looked upon] the flowinghêlek [dripping, dropping] honeydᵉbash [a sweet and valuable food] not one of themʼayin putnâsag his handyâd [an open hand; strength, a side or share] toʼêl his mouthpeh [lip, edge of the mouth] becausekîy [they]ʻam fearedyârêʼ■ [stood in awe, reverenced] the oathshᵉbûwʻâh [promise, vow]
| Greek | English | Parsing |
|---|---|---|
| וַיָּבֹ֤א | and it came | Verb, Qal, sequential imperfect third person masculine singular |
| הָעָם֙ | the people | Particle, noun common masculine singular absolute |
| אֶל־ | into | Preposition |
| הַיַּ֔עַר | the forest | Particle, noun common masculine singular absolute |
| וְהִנֵּ֖ה | and there! | Conjunction, particle |
| הֵ֣לֶךְ | a flowing of | Noun common, masculine singular construct |
| דְּבָ֑שׁ | honey | Noun common, masculine singular absolute |
| וְאֵין־ | and there not | Conjunction, noun common masculine singular construct |
| מַשִּׂ֤יג | [was one who] reached | Verb, Hiphil, participle (active) masculine singular |
| יָדוֹ֙ | hand his | Noun common both singular construct, suffix |
| אֶל־ | to | Preposition |
| פִּ֔יו | mouth his | Noun common masculine singular construct, suffix |
| כִּֽי־ | for | Particle |
| יָרֵ֥א | it feared | Verb, Qal, perfect third person masculine singular |
| הָעָ֖ם | the people | Particle, noun common masculine singular absolute |
| אֶת־ | the object marker | Particle |
| הַשְּׁבֻעָֽה׃ | the oath | Particle, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when they entered the forest and saw the flowing honey, not one of them put his hand to his mouth, because they feared the oath. |
| KJV | And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath. |
| ASV | And when the people were come unto the forest, behold, the honey dropped: but no man put his hand to his mouth; for the people feared the oath. |
| YLT | and the people come in unto the forest, and lo, the honey dropped, and none is moving his hand unto his mouth, for the people feared the oath. |
| WEB | When the people had come to the forest, behold, honey was dripping, but no one put his hand to his mouth, for the people feared the oath. |
| BBE | But not a man put his hand to his mouth for fear of the curse. |
Where they part company is in the interpretation of the people's actions regarding the oath.
The sentence is structured with a main clause introducing the action, followed by subordinate clauses that provide context and reasoning for the people's behavior.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבּוֹא
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 — 1 Samuel 14:26
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 Oath and the Honeygenerated
1 Samuel 14:26 describes a moment when the Israelite army, after entering a forest, encountered honey but chose not to eat it due to an oath made by their leader. This moment illustrates the tension between physical needs and adherence to commitments. The context highlights the importance of oaths in Israelite culture, as seen in the actions of the people and the consequences of Jonathan's father's declaration.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 9:2 | It is the same for all: There is a common fate for the righteous and the wicked, for the good and the bad, for the clean and the unclean, for the one who sacrifices and the one who does not. As it is for the good, so it is for the sinner; as it is for the one who makes a vow, so it is for the one who refuses to take a vow. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — שְׁבוּעָה, ha.she.vu.'Ahgenerated
The word שְׁבוּעָה (shevu'ah) means an oath or promise, emphasizing the seriousness of commitments made in ancient Israel. It is derived from a root that signifies swearing or making a vow.
In this verse, the people’s fear of the oath reflects their respect for authority and the weight of their leader's words. The use of this term indicates that the oath was not merely a formality, but a binding commitment that influenced their actions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which aligns closely with the KJV, ASV, YLT, WEB, and BBE translations.
Sentence Structuregenerated
The main verb governing the verse is יָּבֹ֤א, and it came, which introduces the actions of the people entering the forest. This is followed by a series of clauses detailing their observations and reactions.
The structure emphasizes the sequence of actions: entering the forest, seeing the honey, and the decision not to eat it, highlighting the cause-and-effect relationship between their fear and their actions.
Septuagint Backgroundgenerated
The Septuagint translates שְׁבוּעָה as ὅρκον, meaning 'oath'. This choice reflects the importance of the concept of oaths in both the Hebrew and Greek traditions, emphasizing their binding nature.
The Greek word choice indicates a similar understanding of the seriousness of promises, reinforcing the cultural significance of oaths in maintaining order and respect among the people.
In plain words — the whole versegenerated
1 Samuel 14:26 tells us that when the people entered the forest, they saw honey but did not eat it because they were afraid of the oath made by their leader. This shows how seriously they took their commitments.
Frequently Asked Questionsgenerated
The oath refers to a promise made by Jonathan's father, which prohibited the people from eating until evening, creating a sense of fear and respect among them.
The people refrained from eating the honey because they feared the consequences of breaking the oath.
Honey symbolizes abundance and sweetness, contrasting with the people's hunger and the seriousness of their commitment to the oath.
This verse illustrates the impact of leadership decisions on the people, showing how oaths can guide behavior and maintain order.
Reflection Questionsgenerated
- How do commitments and promises influence your decisions in daily life?
- What are some examples of oaths or promises that hold significance in your community?
- In what ways can we balance our needs with our commitments?
- How does respect for authority shape our actions and choices?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 14:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when the people came into the wood, behold, the honey dropped,.... Either from trees, which produced it; so Diodorus Siculus (t) speaks of trees in some countries which produce honey; or from the
Read John Gill on 1 Samuel 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath. No JFB commentary on this verse.
Read Robert Jamieson on 1 Samuel 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe honey dropped. It hath been observed by many travellers and writers, that bees do ofttimes settle themselves, and make their hives and honey, in the trunks of trees, or clefts of rocks, or holes of the earth; and this in divers countries, but eminently in this of Canaan; as may be gathered from ; whence it was called a land flowing with milk and honey.
Read Matthew Poole on 1 Samuel 14 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 14:26 And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath.Ver. 26. Behold, the honey dropped.] Hence Canaan is so oft called "a land flowing with milk and honey." But no man put his hand to his mouth.] It argued there was much power in that oath, when no man dared to touch one drop of this honey: so, to resist a strong temptation, argueth strong grace. Pliny mentioneth a certain country where the honey is poisonous, because sucked out of poisonous herbs. Such is the pleasure of sin; sweet, but deadly.
Read John Trapp on 1 Samuel 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Behold, the honey dropped.—Literally,. Behold, a stream of honey.
Read Charles John Ellicott on 1 Samuel 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. The honey dropped] It seems to have dropped from the trees on the ground. Honey dews, as they are called, are not uncommon in most countries; and this appears to have been something of this kind. I have seen honey in considerable quantity on the trees and long grass in the fields, and have often eaten of it.
Read AdamClarke on 1 Samuel 14 →CambridgeThe Cambridge Bible for Schools and Colleges26. behold, the honey dropped] Lit. behold a stream of honey. Palestine is literally “a land flowing with milk and honey” (Exodus 3:8). Wild bees settle in vast numbers in the clefts of the limestone rocks and in the trees. Compare the statement of a traveller in India, where “the forests literally flow with honey, Large combs may be seen hanging in the trees as you pass along, full of honey.” Cp. Matthew 3:4. See Tristram’s Land of Israel, p. 83. Kitto’s Bible Illustrations, p. 190.
Read Cambridge on 1 Samuel 14 →Albert Barnes1798–1870Barnes' Notes on the BibleThe honey dropped - Rather, “Behold a stream of honey.” The same thing may be seen in Spain, where in woody and rocky ground copious streams of honey are often found.
Read Albert Barnes on 1 Samuel 14 →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
And when they entered the forest and saw the flowing honey, not one of them put his hand to his mouth, because they feared the oath.
When the people had come to the forest, behold, honey was dripping, but no one put his hand to his mouth, for the people feared the oath.
And when they entered the forest and saw the flowing honey, not one of them put his hand to his mouth, because they feared the oath.
When the army entered the forest, they saw the honey flowing, but no one ate any of it, for the army was afraid of the oath.
Tyndale line
And when the people were come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath.
And when the people were come unto the forest, behold, the honey dropped: but no man put his hand to his mouth; for the people feared the oath.
And when the people were come unto the forest, behold, the honey dropped: but no man put his hand to his mouth; for the people feared the oath.
And when the people had come into the wood, behold, the honey dropped; but no man put his hand to his mouth: for the people feared the oath.
And the people came into the wood, and beholde, the hony dropped, and no man mooued his hand to his mouth: for the people feared the othe.
Strictly literal
And the people had come into the wood, and behold, the honey flowed; but no man put his hand to his mouth, for the people feared the oath.
and the people come in unto the forest, and lo, the honey dropped, and none is moving his hand unto his mouth, for the people feared the oath.
and the people come into the forest, and behold, the honey dropped, and none is moving his hand to his mouth, for the people feared the oath.
And when the people were come into the forest, behold, there was a stream of honey; but no one put his hand to his mouth; for the people feared the oath.
When the people entered into the forest, the honey flowed, but no one put his hand to his mouth for the people feared the oath.
From the Latin
And when the people came into the forest, behold the honey dropped, but no man put his hand to his mouth. For the people feared the oath.
Simplified
While they were in the forest they saw the honey running out, but no one picked it up to eat it because they were all afraid of the oath they had taken.
But not a man put his hand to his mouth for fear of the 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 in this verse, with 16 of the 17 words matching. The Septuagint's word order and articles differ, but the essential meaning remains consistent across both texts.
וַיָּבֹ֤א הָעָם֙ אֶל־ הַיַּ֔עַר וְהִנֵּ֖ה הֵ֣לֶךְ דְּבָ֑שׁ וְאֵין־ מַשִּׂ֤יג יָדוֹ֙ אֶל־ פִּ֔יו כִּֽי־ יָרֵ֥א הָעָ֖ם אֶת־ הַשְּׁבֻעָֽה׃
16 of the 17 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 1 Samuel 14:26
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.
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
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
יַ֫עַר (ya'ar) refers to both a wood or forest and a honeycomb. The word is derived from a root suggesting thick vegetation. It encompasses meanings related to wooded areas and also has a specific reference to honeycomb, possibly due to its association with trees. Some entries connect it to specific locations or phrases in the Old Testament.
יַ֫עַר n.m. wood, forest, thicket
base
יַ֫עַר n.[m.] honeycomb
base
H3293a יַ֫עַר wood, forest, thicket H3293b יַ֫עַר honeycomb
3293 ya`ar yah'-ar
from an unused root probably meaning to thicken with verdure;
a copse of bushes; hence, a forest; hence, honey in the comb
(as hived in trees):--(honey-)comb, forest, wood.
יַ֫עַר (ya.ar) — wood.
forest, wood, thicket, wooded height
Also means: ya.or (יָעוֹר "wood" H3264)
יַ֫עַר (ya.ar) — honeycomb.
honeycomb
יַ֫עַר (ya.ar) — Jaar.
honeycomb
Another name of qir.yat ye.a.rim (קִרְיַת יְעָרִים "Kiriath-jearim" H7157)
יַ֫עַר (ya.ar) — (Ephraim) Forest.
Combined with eph.ra.yim (אֶפְרַ֫יִם " of Ephraim" H0669K)
§ honeycomb
יַ֫עַר (ya.ar) — (House of) the Forest.
Combined with ba.yit (בַּ֫יִת "House" H1004J)
§ honeycomb
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
for'-est:
(1) choresh (compare proper name Harosheth), 2Ch 27:4. In 1Sa 23:15 ff translated "wood"; in Isa 17:9, "wood"; in Eze 31:3, "forest-like shade." Applied to any thick growth of vegetation but not necessarily so extensive as (3).
(2) pardec: Ne 2:8, margin "park"; Ec 2:5, the King James Version "orchards," the Revised Version (British and American) "parks"; So 4:13, English Versions of the Bible "orchard," the Revised Version, margin "paradise." A word of Persian origin signifying probably an enclosure.
Forest
Heb. ya’ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (
Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Conj | Part — Conjunction · particleHC/Tj
הֵ֫לֶךְ (helekh) refers to a traveller or wayfarer, derived from the root meaning 'to go' or 'to journey.' The term encompasses the idea of a journey or flowing, indicating movement or travel. It appears in various contexts, emphasizing the notion of someone on a journey.
הֵ֫לֶךְ n.m. traveller (properly a going, journey, whence wayfarer, traveller)
base
H1982 הֵ֫לֶךְ
1982 helek hay'-lek
from 1980; properly, a journey, i.e. (by implication) a
wayfarer; also a flowing:--X dropped, traveller.
see HEBREW for 01980
הֵ֫לֶךְ (he.lekh) — traveller.
traveller
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דְּבַשׁ (dbash) means honey, derived from a root that suggests stickiness. It encompasses the substance itself and can also refer to syrup. The entries consistently identify it as honey without significant variation.
דְּבַשׁ 64 n.m. honey
base
H1706 דְּבַשׁ honey
1706 dbash deb-ash'
from an unused root meaning to be gummy; honey (from its
stickiness); by analogy, syrup:--honey((-comb)).
דְּבַשׁ (de.vash) — honey.
honey
N-ms — Noun common · masculine singular absoluteHNcmsa
hun'-i (debhash; meli): One familiar with life in Palestine will recognize in debhash the Arabic dibs, which is the usual term for a sweet syrup made by boiling down the juice of grapes, raisins, carob beans, or dates. Dibs is seldom, if ever, used as a name for honey (compare Arabic 'asal), whereas in the Old Testament debhash probably had only that meaning. The honey referred to was in most cases wild honey (De 32:13; Jud 14:8,9; 1Sa 14:25,26,29,43), although the offering of honey with the first-fruits would seem to indicate that the bees were also domesticated (2Ch 31:5). The bees constructed their honeycomb and deposited their honey in holes in the ground (
Honey
(1.) Heb. ya’ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.
(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).
(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean “dibs,” or syrup of grapes, i.e., the juice…
The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land "flowing with milk and honey," (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs , and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (
Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13 Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10 Pr 5:3 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
נָשַׂג (nasag) is a Hebrew verb primarily found in the Hiphil form, meaning to reach or overtake. It encompasses a range of meanings including the ability to attain or secure something, as well as the literal act of reaching or taking hold. The entries consistently highlight its figurative use, indicating sufficiency or capability.
[נָשַׂג] vb. only Hiph. reach, overtake
Hiph.
overtake
reach, attain
cause to reach, bring, put
fig. one’s hand has reached, i.e. one is able, or has enough
base
H5381 נָשַׂג only Hiph. reach, overtake
5381 nasag naw-sag'
a primitive root; to reach (literally or
figuratively):--ability, be able, attain (unto), (be able to,
can) get, lay at, put, reach, remove, wax rich, X surely,
(over-)take (hold of, on, upon).
נָשַׂג (na.sag) — to overtake.
1) to reach, overtake, take hold upon
1a) (Hiphil)
1a1) to overtake
1a2) to reach, attain to, cause to reach
1a3) to be able to secure, reach, have enough
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
יָד (yad) means 'hand' and can also refer to strength or power in a figurative sense. It encompasses various technical uses, such as a sign or monument, parts or shares, and even specific components in construction, like axle-trees and supports for the laver. The word is versatile, appearing in both literal and metaphorical contexts.
יָד 1604 n.f. hand
hand
Fig. = strength, power
Fig. = side
יָד is used in various special, technical senses:—
sign, monument
part, fractional part or share
time, repetition
axle-trees
stays, supports for laver
tenons on sides of boards of tabernacle
a (beckoning) hand
יַד with prep.
base
H3027 יָד hand . hand
. Fig. = strength, power
. Fig. = side
. יָד is used in various special, technical senses:— . sign, monument
. part, fractional part or share
. time, repetition
. axle-trees
. stays, supports for laver
. tenons on sides of boards of tabernacle
. a (beckoning) hand
. יַד with prep.
3027 yad yawd
a primitive word; a hand (the open one (indicating power,
means, direction, etc.), in distinction from 3709, the closed
one); used (as noun, adverb, etc.) in a great variety of
applications, both literally and figuratively, both proximate
and remote (as follows):--(+ be) able, X about, + armholes,
at, axletree, because of, beside, border, X bounty, + broad,
(broken-)handed, X by, charge, coast, + consecrate, +
creditor, custody, debt, dominion, X enough, + fellowship,
force, X from, hand(-staves, -y work), X he, himself, X in,
labour, + large, ledge, (left-)handed, means, X mine,
ministry, near, X of, X order, ordinance, X our, parts, pain,
power, X presumptuously, service, side, sore, state, stay,
draw with strength, stroke, + swear, terror, X thee, X by
them, X themselves, X thine own, X thou, through, X throwing,
+ thumb, times, X to, X under, X us, X wait on, (way-)side,
יָד (yad) — hand.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: power.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
1c) side (of land), part, portion (metaph.) (fig.)
1d) (various special, technical senses)
1d1) sign, monument
1d2) part, fractional part, share
1d3) time, repetition
1d4) axle-trees, axle
1d5) stays, support (for laver)
1d6) tenons (in tabernacle)
1d7) a phallus, a hand (meaning unsure)
1d8) wrists
יָד (yad) — hand: themselves.
: hand/arm[anatomy]
1) hand
1a) hand (of man)
1b) strength, power (fig.)
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
HR — PrepositionHR
The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.
פֶּה 485 n.m. mouth
mouth, of man, organ of eating and drinking
external organ
much oftener, as organ of speech, of man
as laughing; panting
of God
of idols
of musical instr. = sound
of animals; hence of edge of sword
mouth = opening, orifice
extremity, end
= portion
with preps.
base
H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking
. external organ
. . much oftener, as organ of speech, of man
. as laughing; panting
. of God
. of idols
. of musical instr. = sound
. of animals
. mouth = opening, orifice
. . extremity, end
. = portion
. with preps.
6310 peh peh
from 6284; the mouth (as the means of blowing), whether
literal or figurative (particularly speech); specifically
edge, portion or side; adverbially (with preposition)
according to:--accord(-ing as, -ing to), after, appointment,
assent, collar, command(-ment), X eat, edge, end, entry, +
file, hole, X in, mind, mouth, part, portion, X (should)
say(-ing), sentence, skirt, sound, speech, X spoken, talk,
tenor, X to, + two-edged, wish, word.
see HEBREW for 06284
פֶּה (peh) — lip.
: lip/mouth
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: edge.
: edge
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21
פֶּה (peh) — lip: word.
: word/command
peh
1) mouth
1a) mouth (of man)
1b) mouth (as organ of speech)
1c) mouth (of animals)
1d) mouth, opening, orifice (of a well, river, etc)
1e) extremity, end pim
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
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
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b 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
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
יָרֵא (yare') is a Hebrew verb meaning to fear or be afraid, encompassing a range of meanings from reverence and honor to causing terror. It appears in various forms, including Qal (to fear), Niphal (to be fearful), and Piel (to terrify). The entries highlight its moral and emotional dimensions, emphasizing awe and respect, particularly in relation to the divine.
יָרֵא vb. fear
Qal
fear, be afraid
stand in awe of
fear, reverence, honour
Niph.
be fearful, dreadful
cause astonishment and awe
inspire reverence, godly fear, and awe
Piel. make afraid, terrify
base
H3372 יָרֵא fear .. fear, be afraid
. stand in awe of
. fear, reverence, honour
. . be fearful, dreadful
. cause astonishment and awe
. inspire reverence, godly fear, and awe
. make afraid, terrify
3372 yare' yaw-ray'
a primitive root; to fear; morally, to revere; caus. to
frighten:--affright, be (make) afraid, dread(-ful), (put in)
fear(-ful, -fully, -ing), (be had in) reverence(-end), X see,
terrible (act, -ness, thing).
יָרֵא (ya.re) — to fear.
: frightening(DANGER)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
יָרֵא (ya.re) — to fear: revere.
: awesome(god)
1) to fear, revere, be afraid
1a) (Qal)
1a1) to fear, be afraid
1a2) to stand in awe of, be awed
1a3) to fear, reverence, honour, respect
1b) (Niphal)
1b1) to be fearful, be dreadful, be feared
1b2) to cause astonishment and awe, be held in awe
1b3) to inspire reverence or godly fear or awe
1c) (Piel) to make afraid, terrify
2) (TWOT) to shoot, pour
Also means: ya.re (יָרֵא ": frightening" H3372)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
שְׁבוּעָה (shbuw`ah) refers to an oath or a curse, derived from the root meaning to swear. It encompasses the concept of something sworn, including the attesting of innocence and specifically an oath of Jehovah. The entries consistently highlight its dual meaning without significant disagreement.
שְׁבוּעָה, שְׁבֻעָה n.f. oath, curse
base
H7621 שְׁבוּעָה, שְׁבֻעָה oath, curse
7621 shbuw`ah sheb-oo-aw'
feminine passive participle of 7650; properly, something
sworn, i.e. an oath:--curse, oath, X sworn.
see HEBREW for 07650
שְׁבוּעָה (she.vu.ah) — oath.
1) oath, curse
1a) oath
1a1) attesting of innocence
1a2) curse
1b) oath (of Jehovah)
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
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…