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Proverbs 11:15 — Word Study

Depth

WLCרַע־ יֵ֭רוֹעַ כִּי־ עָ֣רַב זָ֑ר וְשֹׂנֵ֖א תֹקְעִ֣ים בּוֹטֵֽחַ׃

BSAHe who puts up securityʻârab [pledges or guarantees, becomes surety] for a strangerzûwr [foreigner, unknown person] will surely sufferraʻ [be afflicted with evil, smart for it] but the one who hatessânêʼ [intensely dislikes, has hostility towards] indebtednesstâqaʻ [suretyship, being responsible for another's debt] is securebâṭach [safe, confident, trusting]

Word
Listen & take awayProverbs 11
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 15 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (bo.Te.ach) — no per-word recordings of the Hebrew exist to link to.
Take it away
Proverbs 11:15quick helps
In a sentenceThis verse warns against becoming surety for a stranger, indicating that such actions lead to suffering.
Who is speakingThe author of Proverbs, offering wisdom on financial responsibility.
Where we areThe context is a collection of wise sayings about conduct and moral living.
The hard wordרַע
Take awayOne's security is found in avoiding risky financial commitments.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectרַע verbרָעַע The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Proverbs 11:15

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 — Wisdom on Financial Responsibilitygenerated

14For lack of guidance, a nation falls, but with many counselors comes deliverance.
15He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure.
16A gracious woman attains honor, but ruthless men gain only wealth.
17A kind man benefits himself, but a cruel man brings trouble on himself.

Proverbs 11:15 provides guidance on the dangers of financial entanglements with strangers. The verse contrasts the consequences of becoming surety for someone unknown with the security that comes from avoiding such obligations. This teaching is part of a broader discourse on wise living and the importance of sound judgment in financial matters, as seen in the surrounding verses.


Cross References

ReferenceText (BSB)
1Proverbs 6:1–5My son, if you have put up security for your neighbor, if you have struck hands in pledge with a stranger,
2Proverbs 17:18A man lacking judgment strikes hands in pledge and puts up security for his neighbor.
3Proverbs 20:16Take the garment of the one who posts security for a stranger; get collateral if it is for a foreigner.
4Proverbs 22:26–27Do not be one who gives pledges, who puts up security for debts.

The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to


The Key Word עָרַב, 'A.ravgenerated

The verb עָרַב ('arab) means to pledge or guarantee, indicating a commitment to take responsibility for another's debt. This term is used in contexts where one person assumes liability for another's obligations, often leading to potential harm if the debtor fails to repay.

In this verse, the implication is that putting oneself in such a position can lead to suffering, highlighting the risks associated with financial suretyship. The parsing as a perfect tense indicates a completed action, emphasizing the commitment made by the one who stands surety.


How Translations Differ — measured against the Berean Standard Biblegenerated

This study reads the verse in the Berean Standard Bible, which uses the phrase will surely suffer. The KJV and ASV also reflect this meaning, maintaining the warning against suretyship.

Where translations differ is in the rendering of רַע. The ASV, KJV, NWB, and RVA use smart for it, while the DRA opts for be afflicted with evil, and the ULB simply states harm.


Sentence Structuregenerated

The structure of the verse contains two main clauses connected by a conjunction. The first clause presents the warning about becoming surety, while the second clause contrasts this with the security of those who dislike indebtedness.

The finite verbs יֵ֭רוֹעַ and בּוֹטֵֽחַ anchor their respective clauses, with the subject and object clearly defined, emphasizing the actions and their consequences.


Septuagint Backgroundgenerated

The Septuagint translates עָרַב as συμμείχῃ, indicating a similar concept of becoming involved or entangled in another's obligations. This choice reflects a consistent understanding of the risks associated with suretyship.

The Greek word πονηρὸς for רַע suggests moral wickedness, aligning with the Hebrew sense of harm or evil, thus maintaining the ethical warning present in the original text.


In plain words — the whole versegenerated

Proverbs 11:15 warns that if someone puts up security for a stranger, they will suffer for it. In contrast, those who hate being in debt will be secure. This verse teaches the importance of being cautious with financial commitments.


Frequently Asked Questionsgenerated

What does it mean to put up security for a stranger?

It means to take on the financial responsibility for someone else's debt, which can lead to suffering if that person fails to repay.

Why is hating indebtedness important?

Hating indebtedness signifies a desire to avoid risky financial commitments, leading to greater security.

How does this verse relate to other wisdom literature?

It echoes themes found throughout Proverbs, emphasizing wise financial practices and the consequences of foolishness.

What can we learn from this verse about financial responsibility?

We learn the importance of being cautious and discerning in financial dealings, particularly when it involves strangers.


Reflection Questionsgenerated

  1. How can I apply the wisdom of this verse to my financial decisions?
  2. What are some risks I have taken in financial matters that I should reconsider?
  3. How does my attitude towards debt reflect my values?
  4. In what ways can I help others understand the importance of financial responsibility?

The early church on this verse — how the Fathers read it

Early commentators like Bede have drawn lessons from this verse, emphasizing the moral implications of financial suretyship.

BedeCommentary on Proverbs c. 673–735
He who makes a pledge for a stranger will be punished by the evil. The sense of the letter is at hand. But he is a stranger from the lot of saints who neglects to correct his sins by repentance;
Early Church Fathers on Proverbs 11 →
BedeCommentary on Proverbs c. 673–735
But he who avoids snares, etc. He will be secure in the future, who then, being very fearful, diligently cures his errors by penance and keeps himself immune from the society of the impenitent.
Early Church Fathers on Proverbs 11 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Proverbs 11:15 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

He that is surety for a stranger shall smart [for it],.... Or in "breaking shall be broken" (q), ruined and undone; he engaging or becoming a bondsman for one whose circumstances he knew not; and

Read John Gill on Proverbs 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.

Read Robert Jamieson on Proverbs 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

A stranger; whose condition he doth not thoroughly understand, and therefore knows not his own danger. Suretiship; of which See Poole "".

Read Matthew Poole on Proverbs 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Proverbs 11:15 He that is surety for a stranger shall smart [for it]: and he that hateth suretiship is sure.Ver. 15. He that is surety for a stranger shall smart for it.] Heb., Shall break - prove a bankrupt. &c

Read John Trapp on Proverbs 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(15) He that is surety for a stranger.—Rather, for another, as Proverbs 6:1. Is sure.—Rather, is in quiet, undisturbed by the anxieties described in Proverbs 6:3-5.

Read Charles John Ellicott on Proverbs 11 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 15. He that is surety for a stranger shall smart for it] He shall find evil upon evil in it. See on Proverbs 6:1.

Read AdamClarke on Proverbs 11 →
CambridgeThe Cambridge Bible for Schools and Colleges

15. smart for it] Both A.V. and R.V. add in the marg. “Heb. shall be sore broken.” suretiship] Three entirely different Heb. words in this verse are rendered “surety,” “suretiship,” “sure.” The first denotes exchanging with another, taking his place, becoming bail for him; the second, striking hands (“Heb. those that strike hands,” A.V. and R.V. marg.), as a token of the suretiship; the third, safe, secure. See on this verse Proverbs 6:1 note.

Read Cambridge on Proverbs 11 →
Albert Barnes1798–1870Barnes' Notes on the Bible

See the marginal reference. The play upon “sure” and “suretiship” in the the King James Version (though each word is rightly rendered) has nothing corresponding to it in the Hebrew, and seems to have

Read Albert Barnes on Proverbs 11 →

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

BSBBerean Standard Bible2020

He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure.

WEBWorld English Bible2000

He who is collateral for a stranger will suffer for it, but he who refuses pledges of collateral is secure.

MSBMajority Standard Bible2022

He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure.

NETBNew English Translation2006

The one who puts up security for a stranger will surely have trouble, but whoever avoids shaking hands will be secure.

Tyndale line

KJVKing James Version1611

He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.

ASVAmerican Standard Version1901

He that is surety for a stranger shall smart for it; But he that hateth suretyship is secure.

RVARevised Version, American1894

He that is surety for a stranger shall smart for it: but he that hateth suretiship is sure.

NWBWebster's Bible1833

He that is surety for a stranger shall smart for it : and he that hateth suretiship is sure.

GNVGeneva Bible1599

Hee shall be sore vexed, that is suretie for a stranger, and he that hateth suretiship, is sure.

Strictly literal

DBYDarby Translation1890

It goeth ill with him that is surety for another; but he that hateth suretyship is secure.

YLTYoung's Literal Translation1862

Evil [one] suffereth when he hath been surety [for] a stranger, And whoso is hating suretyship is confident.

LSVLiteral Standard Version2020

An evil [one] suffers when he has been guarantor [for] a stranger, || And whoever hates striking hands [in agreement] is confident.

ILTInterlinear Literal Translation2000

With evil will he be overwhelmed that is surety for a stranger: but he that hateth giving the hand as pledge is safe.

ULBUnlocked Literal Bible2017

Whoever guarantees a loan for a stranger will surely suffer harm, but the one who hates giving a pledge in that kind of promise is safe.

From the Latin

DRADouay-Rheims (Challoner)1899

He shall be afflicted with evil, that is surety for a stranger: but he that is aware of the snares, shall be secure.

Simplified

FBVFree Bible Version2020

You'll get into trouble if you guarantee a stranger's loans—you're far safer if you refuse to make such pledges.

BBEBible in Basic English1949

He who makes himself responsible for a strange man will undergo much loss; but the hater of such undertakings will be safe.

Word by word, the decisions they made

רַע־ra'- harm H7451 3 different renderings
smart for itASV KJV NWB RVA
be afflicted with evilDRA
harmULB

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.

clausesubjectרַעharmverbיֵ֭רוֹעַhe.is.harmedכִּי(dm)clauseverbעָ֣רַבhe.stood.surety.forobjectזָ֑רa.strangerוְandclausenoun phrase · subjectclauseverbשֹׂנֵ֖א[one.who].hatesobjectתֹקְעִ֣יםthose.striking.handsverbבּוֹטֵֽחַ[is].secure

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 agree in their wording for this verse, with all eight words matched. This consistency indicates a shared understanding of the verse's message about the dangers of financial suretyship.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

רַע־ יֵ֭רוֹעַ כִּי־ עָ֣רַב זָ֑ר וְשֹׂנֵ֖א תֹקְעִ֣ים בּוֹטֵֽחַ׃

Septuagintthe Greek the translators chose, word by word
רַע־πονηρὸςיֵ֭רוֹעַκακοποιεῖכִּי־ὅτανעָ֣רַבσυμμείχῃזָ֑רδικαίῳוְשֹׂנֵ֖אμισεῖתֹקְעִ֣יםἦξονבּוֹטֵֽחַ׃ἀσφαλείας

8 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.

Proverbs 11:15רַעharmharmרַערָעַעhe is harmehe is harmedרָעַעכִּיforforכִּיעָרַבhe stood suhe stood suretyעָרַבזוּרa strangera strangerזוּרשָׂנֵאand [one whand [one who] hשָׂנֵאתָּקַעthose strikthose striking תָּקַעבָּטַח[is] secure[is] secureבָּטַחרָעַעbe evilbe evilרָעַעבֵּית־עֵ֫קֶדHouse of SHouse of Shepheבֵּית־עֵ֫קֶדחָסָהto seek reto seek refugeחָסָהשֶׁ֫קֶרdeceptiondeceptionשֶׁ֫קֶרמַעֲלָלdeeddeedמַעֲלָלנחםto be sorrto be sorry: coנחםיָטַבbe goodbe goodיָטַביָדַעto knowto knowיָדַעזוּרbe a stranbe a strangerזוּרתָּקַעto blowto blowתָּקַעקָרֵבapproachinapproachingקָרֵבעָרַבto pledgeto pledgeעָרַבאָהֵבto love: lto love: loverאָהֵבשֹׁפָרtrumpettrumpetשֹׁפָריָתֵדpegpegיָתֵדמָגֵןshieldshieldמָגֵן
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Proverbs 11:15

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.

harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
רַע־ra'- harm H7451 Adj
662× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Ra means bad or evil, referring to moral or natural harm. It describes adversity, affliction, or distress, and is often used to convey a sense of misery or injury.
Amplified meaning
be afflicted with evil, smart for it
Tyndale gloss
bad: harmful
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.

Brown-Driver-Briggs Hebrew Lexicon (full)

רַע 228 adj. bad, evil

bad, disagreeable, malignant

bad, unpleasant, giving pain, unhappiness, misery

evil, displeasing

bad of its kind

bad, , i.e. of low value

מִן comp., worse than

sad, unhappy

devise evil (hurtful) device

bad, unkind, vicious in disposition or temper

ethically bad, evil, wicked

base

רַע 126 n.m. evil, distress, misery, injury, calamity

evil, distress, adversity

evil, injury, wrong

ethical evil

base

רָעָה 310 n.f. evil, misery, distress, injury

evil, misery, distress

evil, injury, wrong

ethical evil

base

Brown-Driver-Briggs glosses

H7451a רַע bad, evil . bad, disagreeable, malignant

. bad, unpleasant, giving pain, unhappiness, misery

. evil, displeasing

. bad of its kind

. bad, , i.e. of low value

. + מִן comp., worse than

. sad, unhappy

. devise evil (hurtful) device

. bad, unkind, vicious in disposition or temper

. ethically bad, evil, wicked

H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity

. evil, injury, wrong

. ethical evil

H7451c רָעָה evil, misery, distress, injury . evil, misery, distress

. evil, injury, wrong

. ethical evil

Strong's Hebrew Dictionary

7451 ra` rah

from 7489; bad or (as noun) evil (natural or moral):--

adversity, affliction, bad, calamity, + displease(-ure),

distress, evil((- favouredness), man, thing), + exceedingly, X

great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),

+ mark, mischief(-vous), misery, naught(-ty), noisome, + not

please, sad(-ly), sore, sorrow, trouble, vex,

wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.

(Incl. feminine raaah; as adjective or noun.).

see HEBREW for 07489

Translators Brief Hebrew Lexicon

רַע (ra) — bad: harmful.

: harmful

adj

1) bad, evil

1a) bad, disagreeable, malignant

1b) bad, unpleasant, evil (giving pain, unhappiness, misery)

1c) evil, displeasing

1d) bad (of its kind-land, water, etc)

1e) bad (of value)

1f) worse than, worst (comparison)

1g) sad, unhappy

1h) evil (hurtful)

1i) bad, unkind (vicious in disposition)

1j) bad, evil, wicked (ethically)

1j1) in general, of persons, of thoughts

1j2) deeds, actions

רַע (ra) — bad: evil.

1) evil, distress, misery, injury, calamity

1a) evil, distress, adversity

1b) evil, injury, wrong

1c) evil (ethical)

רָעָה (ra.ah) — distress: harm.

: harm

1) evil, misery, distress, injury

1a) evil, misery, distress

1b) evil, injury, wrong

1c) evil (ethical)

רַע (ra) — bad: evil.

: evil

adj

1) bad, evil

1a) bad, disagreeable, malignant

1b) bad, unpleasant, evil (giving pain, unhappiness, misery)

1c) evil, displeasing

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
יֵ֭רוֹעַYe.ro.a' he is harmed H7489 Verb · Niphal · imperfect third person masculine singular
107× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to shatter or break something into pieces, making it useless or bad. It can also mean to afflict or displease someone.
Tyndale gloss
be evil
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָעַע (ra`a`) is a Hebrew verb with meanings related to being evil or breaking. It encompasses a range of concepts from moral wickedness to physical shattering. The entries indicate that it can refer to causing harm or injury, as well as being displeasing or sad. There is a notable distinction in the lexicons regarding its use in ethical contexts versus physical breaking.

Brown-Driver-Briggs Hebrew Lexicon (full)

[רָעַע] 98 vb. denom. be evil, bad

Qal

be displeasing

be sad

be injurious, evil

be evil, wicked, ethically

Niph. suffer hurt

Hiph. 70

do an injury, hurt

do evil, wickedly

base

[רָעַע] vb. break

Qal

trans. can one break iron, iron out of the north ?

intrans. break = be broken

Hithpō‛. the earth is broken asunder

base

Brown-Driver-Briggs glosses

H7489a רָעַע vb. denom. be evil, bad H7489b רָעַע break

Strong's Hebrew Dictionary

7489 ra`a` raw-ah'

a primitive root; properly, to spoil (literally, by breaking

to pieces); figuratively, to make (or be) good for nothing,

i.e. bad (physically, socially or morally):--afflict,

associate selves (by mistake for 7462), break (down, in

pieces), + displease, (be, bring, do) evil (doer, entreat,

man), show self friendly (by mistake for 7462), do harm, (do)

hurt, (behave self, deal) ill, X indeed, do mischief, punish,

still, vex, (do) wicked (doer, -ly), be (deal, do) worse.

see HEBREW for 07462

see HEBREW for 07462

Translators Brief Hebrew Lexicon

רָעַע (ra.a) — be evil.

1) to be bad, be evil

1a)(Qal)

1a1) to be displeasing

1a2) to be sad

1a3) to be injurious, be evil

1a4) to be wicked, be evil (ethically)

1b) (Hiphil)

1b1) to do an injury or hurt

1b2) to do evil or wickedly

1b3) mischief (participle)

רָעַע (ra.a) — to shatter.

1) to break, shatter

1a) (Qal)

1a1) to break

1a2) broken (participle)

1a3) to be broken

1b) (Hithpolel) to be broken, be broken in pieces, be broken asunder

Morphologythe parsing behind the code
Berean parsing
HVNi3ms — Verb · Niphal · imperfect third person masculine singular
HVNi3ms
harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
כִּי־ki- for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
HTc — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

The company it keepswords that stand beside it more often than chance
harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
עָ֣רַב'A.rav he stood surety for H6148 Verb · Qal · perfect third person masculine singular
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to pledge or exchange something, often in the context of giving security or taking on a responsibility. It can also mean to occupy or undertake something, such as going surety for someone or giving pledges.
Amplified meaning
pledges or guarantees, becomes surety
Tyndale gloss
to pledge
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עָרַב (arab) is a primitive root that encompasses meanings related to pledging, exchanging, and engaging in trade. It can refer to taking on a pledge, giving a pledge, or exchanging items, as well as having fellowship or sharing. The entries indicate various usages, including going surety for someone or making a bargain.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָרַב vb. take on pledge, give in pledge, exchange

Qal

c. acc. pers. take on pledge, i.e. go surety for

give in pledge

exchange (in trade)

Hithp.

recipr. exchange pledges (make a bargain) with my lord

have fellowship with

share in

base

Brown-Driver-Briggs glosses

H6148 עָרַב take on pledge, give in pledge, exchange .. c. acc. pers. take on pledge, i.e. go surety for

. give in pledge

. exchange (in trade)

. . recipr. exchange pledges (make a bargain) with my lord

. . have fellowship with

. share in

Strong's Hebrew Dictionary

6148 `arab aw-rab'

a primitive root; to braid, i.e. intermix; technically, to

traffic (as if by barter); also or give to be security (as a

kind of exchange):--engage, (inter-)meddle (with), mingle

(self), mortgage, occupy, give pledges, be(-come, put in)

surety, undertake.

Translators Brief Hebrew Lexicon

עָרַב (a.rav) — to pledge.

1) to pledge, exchange, mortgage, engage, occupy, undertake for, give pledges, be or become surety, take on pledge, give in pledge

1a) (Qal)

1a1) to take on pledge, go surety for

1a2) to give in pledge

1a3) to exchange

1a4) to pledge

1b) (Hithpael)

1b1) to exchange pledges

1b2) to have fellowship with, share

Morphologythe parsing behind the code
Berean parsing
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singular
HVqp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

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…

harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
זָ֑רZar a stranger H2114 Adj
77× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word has several meanings, including being a stranger or foreigner, like when Abraham lived in Egypt as a foreigner. It can also mean to commit adultery, highlighting the idea of turning aside from what is right and proper, as warned against in Proverbs 5.
Amplified meaning
foreigner, unknown person
Tyndale gloss
be a stranger
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.

Brown-Driver-Briggs Hebrew Lexicon (full)

[זוּר] vb. be a stranger

Qal

Pf. become estranged

Pt. as adj. strange, or as noun stranger

Niph. Pf. be estranged

Hoph. Pt. estranged

base

[זוּר, זִיר] vb. be loathsome, only 3 fs. Jb 19:17

ref

Brown-Driver-Briggs glosses

H2114a זוּר be a stranger .. Pf. become estranged

. Pt. as adj. strange, or as noun stranger

. Pf. be estranged

. Pt. estranged

H2114b זוּר, זִיר be loathsome

Strong's Hebrew Dictionary

2114 zuwr zoor

a primitive root; to turn aside (especially for lodging);

hence to be a foreigner, strange, profane; specifically

(active participle) to commit adultery:--(come from) another

(man, place), fanner, go away, (e-)strange(-r, thing, woman).

Translators Brief Hebrew Lexicon

זוּר (zur) — be a stranger.

1) to be strange, be a stranger

1a) (Qal)

1a1) to become estranged

1a2) strange, another, stranger, foreigner, an enemy (participle)

1a3) strange woman, prostitute, harlot (meton)

1b) (Niphal) to be estranged

1c) (Hophal) to be a stranger, be one alienated

זוּר (zur) — be loathsome.

loathsome (of breath) (participle)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAamsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Stranger

This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (

American Tract Society Bible Dictionary

Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Ge 23:4. The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, "Thou shalt love him as thyself," Le 19:33,34 De 10:18,19 24:17 27:19. They were subject to the law, Ex 20:10 Le 16:20, and were admitted to many of the privileges of the chosen people of God, Nu 9:14 15:14.

harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
וְשֹׂנֵ֖אve.so.Ne' and [one who] hates H8130 Conjunction · verb qal participle (active) masculine singular
146× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To hate means to feel intense dislike or hostility, as seen in the actions of enemies or foes in the Bible. It can also describe God's hatred of sin.
Amplified meaning
intensely dislikes, has hostility towards
Tyndale gloss
to hate
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׂנֵא 145 vb. hate

Qal 128 hate

Niph. is hated

Pi. enemy

base

Brown-Driver-Briggs glosses

H8130 שָׂנֵא hate

Strong's Hebrew Dictionary

8130 sane' saw-nay'

a primitive root; to hate (personally):--enemy, foe, (be)

hate(-ful, -r), odious, X utterly.

Translators Brief Hebrew Lexicon

שָׂנֵא (sa.ne) — to hate.

1) to hate, be hateful

1a) (Qal) to hate

1a1) of man

1a2) of God

1a3) hater, one hating, enemy (participle) (subst)

1b) (Niphal) to be hated

1c) (Piel) hater (participle)

1c1) of persons, nations, God, wisdom

Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singular
HC/Vqrmsa
harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
תֹקְעִ֣יםto.ke.'Im those striking hands H8628 Noun common · masculine plural absolute
69× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to blow or strike something, like a trumpet or a nail. In the Bible, it is used to describe making a loud noise or driving something into place. The KJV translates it as blow, clap, or strike.
Amplified meaning
suretyship, being responsible for another's debt
Tyndale gloss
to blow
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

תָּקַע (taqa) is a Hebrew verb meaning to thrust, clap, or give a blow, with a range of uses including striking, blowing a trumpet, or pledging oneself. It appears in various forms, such as Qal and Niphal, indicating actions like driving a weapon or the sound of a blast. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

תָּקַע 67 vb. thrust, clap, give a blow, blast

Qal

thrust, drive

give a blast, blow

strike, clap hands

Niph.

if a horn shall be blown

who is there that will strike himself (i.e. pledge himself) into my hand?

base

Brown-Driver-Briggs glosses

H8628 תָּקַע thrust, clap, give a blow, blast

Strong's Hebrew Dictionary

8628 taqa` taw-kah'

a primitive root; to clatter, i.e. slap (the hands together),

clang (an instrument); by analogy, to drive (a nail or

tent-pin, a dart, etc.); by implication, to become bondsman by

handclasping):--blow ((a trumpet)), cast, clap, fasten, pitch

(tent), smite, sound, strike, X suretiship, thrust.

Translators Brief Hebrew Lexicon

תָּקַע (ta.qa) — to blow.

1) to blow, clap, strike, sound, thrust, give a blow, blast

1a) (Qal)

1a1) to thrust, drive (of weapon)

1a2) to give a blast, give a blow

1a3) to strike or clap hands

1b) (Niphal)

1b1) to be blown, blast (of horn)

1b2) to strike or pledge oneself

Morphologythe parsing behind the code
Berean parsing
N-mp — Noun common · masculine plural absolute
HNcmpa
harm he is harmed for he stood surety for a stranger and [one who] hates those striking hands [is] secure
בּוֹטֵֽחַ׃bo.Te.ach [is] secure H982 Verb · Qal · participle (active) masculine singular
120× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To trust means to have confidence or faith in something or someone, like the Israelites trusting in God to lead them through the desert, as seen in Psalm 23.
Amplified meaning
safe, confident, trusting
Tyndale gloss
to trust
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּטַח (batach) is a Hebrew verb meaning to trust or have confidence. It conveys a sense of security and boldness, both in a personal sense and when causing others to feel secure. The entries indicate its use in different forms, such as Qal and Hiphil, covering aspects of trust and confidence.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּטַח vb. trust

Qal

trust

be confident

Hiph. cause to trust, make secure

base

Brown-Driver-Briggs glosses

H982 בָּטַח trust . trust

. be confident

Strong's Hebrew Dictionary

982 batach baw-takh'

a primitive root; properly, to hie for refuge (but not so

precipitately as 2620); figuratively, to trust, be confident

or sure:--be bold (confident, secure, sure), careless (one,

woman), put confidence, (make to) hope, (put, make to) trust.

see HEBREW for 02620

Translators Brief Hebrew Lexicon

בָּטַח (ba.tach) — to trust.

1) to trust

1a) (Qal)

1a1) to trust, trust in

1a2) to have confidence, be confident

1a3) to be bold

1a4) to be secure

1b) (Hiphil)

1b1) to cause to trust, make secure

2) (TWOT) to feel safe, be careless

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine singular
HVqrmsa
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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