Proverbs 20:16 — Word Study
WLCלְֽקַח־ בִּ֭גְדוֹ כִּי־ עָ֣רַב זָ֑ר וּבְעַ֖ד נָכְרִיָּ֣ה חַבְלֵֽהוּ׃
BSATakelâqach [seize, get hold of] the garmentbeged [clothing, robe, or pledge] of the onekîy who posts securityʻârab■ [serves as a guarantor or surety] for a strangerzûwr [foreigner, unfamiliar person, or alien] get collateralchâbal [a pledge, guarantee, or security] if it is forbᵉʻad a foreignernokrîy [strange woman, outsider, or non-native]
| Greek | English | Parsing |
|---|---|---|
| לְֽקַח־ | take | Verb, Qal, imperative second person masculine singular |
| בִּ֭גְדוֹ | garment his | Noun common masculine singular construct, suffix |
| כִּי־ | for | Particle |
| עָ֣רַב | he stands surety for | Verb, Qal, perfect third person masculine singular |
| זָ֑ר | a stranger | Adj |
| וּבְעַ֖ד | and for | Conjunction |
| נָכְרִיָּ֣ה | a foreign [woman] | Adj |
| חַבְלֵֽהוּ׃ | hold in pledge it | Verb qal imperative second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Take the garment of the one who posts security for a stranger; get collateral if it is for a foreigner. |
| KJV | Take his garment that is surety for a stranger: and take a pledge of him for a strange woman. |
| ASV | Take his garment that is surety for a stranger; And hold him in pledge that is surety for foreigners. |
| YLT | Take his garment when a stranger hath been surety, And for strangers pledge it. |
| WEB | Take the garment of one who puts up collateral for a stranger; and hold him in pledge for a wayward woman. |
| BBE | Take a man's clothing if he makes himself responsible for a strange man, and get an undertaking from him who gives his word for strange men. |
The translations are consistent in their rendering of the key terms related to surety and collateral.
The main clause is straightforward, with additional phrases providing context for the action being taken.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָקַח
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Proverbs 20:16
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 — Practical Wisdom in Proverbsgenerated
Proverbs 20:16 provides guidance on financial responsibility, particularly regarding the risks involved in guaranteeing loans for others. This verse highlights the importance of being cautious when dealing with strangers and emphasizes the potential consequences of financial commitments made on behalf of others. It fits within a broader context of wisdom literature that addresses everyday ethical situations, as seen in surrounding verses that discuss the value of knowledge and the pitfalls of deceit.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 11:15 | He who puts up security for a stranger will surely suffer, but the one who hates indebtedness is secure. |
| 2 | Proverbs 22:26–27 | Do not be one who gives pledges, who puts up security for debts. |
| 3 | Proverbs 27:13 | Take the garment of him who posts security for a stranger; get collateral if it is for a foreigner. |
| 4 | Exodus 22:26–27 | If you take your neighbor’s cloak as collateral, return it to him by sunset, |
| 5 | Proverbs 2:16 | It will rescue you from the forbidden woman, from the stranger with seductive words |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָ֣רַב, 'A.ravgenerated
The verb עָרַב (*'arab*) means to pledge or become a guarantor. It indicates a commitment to take responsibility for someone else's debt or obligation. This word is used in contexts where one person takes on the financial risks associated with another, highlighting the seriousness of such commitments.
The parsing as a perfect third person masculine singular verb suggests that this action is completed, indicating that the individual has already taken on the role of surety. The implications of this word in the verse emphasize the need for caution when entering into such agreements, especially with strangers.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse uses posts security, while the KJV and ASV use surety, reflecting a consistent understanding of the Hebrew term עָ֣רַב.
Sentence Structuregenerated
The main verb לְֽקַח־ (*le.kach*) governs the sentence, indicating an imperative action. It leads into a noun phrase that identifies the object of the action, which is the garment of the one who stands surety for a stranger.
The structure of the verse emphasizes the importance of the action of taking, with the subsequent clauses providing additional context about the nature of the guarantee and the identity of the stranger.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for the Hebrew terms in this verse, but the absence of a corresponding Greek word for עָ֣רַב suggests a focus on the concept of surety without a specific term. This may indicate a broader interpretation of the responsibilities involved in such financial dealings.
The Greek text captures the essence of the warning against guaranteeing for strangers, aligning with the Hebrew intent.
In plain words — the whole versegenerated
Proverbs 20:16 advises taking the garment of someone who guarantees for a stranger, highlighting the need for caution in financial matters. This verse serves as a reminder to be careful when entering into agreements with unfamiliar individuals, as it can lead to potential risks.
Frequently Asked Questionsgenerated
To post security means to act as a guarantor for someone else's debt or obligation, which can be risky if the person defaults.
Taking the garment serves as a form of collateral, ensuring that the guarantor has a stake in the obligation and may deter them from taking the risk lightly.
Dealing with strangers can lead to unforeseen consequences, and this verse warns against the potential pitfalls of such arrangements.
This verse aligns with other Proverbs that emphasize wisdom, caution, and the importance of sound judgment in financial dealings.
Reflection Questionsgenerated
- What steps can I take to ensure I am cautious when entering financial agreements?
- How can I apply the wisdom of this verse to my everyday interactions with others?
- What experiences have I had that relate to the risks of guaranteeing for someone else?
- In what ways can I support others in making wise financial decisions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTake his garment that is surety [for] a stranger,.... Which a man is cautioned against, Proverbs 6:1; but if a man will be so weak and foolish, others ought to take care of him, and be cautious how
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTake his garment that is surety for a stranger: and take a pledge of him for a strange woman. Take his garment that is surety (for) a stranger - addressed to the creditor.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTake his garment, to wit, as a pledge, without which he ought not to be trusted, because by this action he showeth himself to be a fool, and he taketh the ready way to beggary. Object. This precept contradicts that law which forbade the taking of a garment for a pledge, . Answ. It doth not contradict it, for the cases vastly differ; for that law concerned only the poor, who were forced to borrow for their own necessity, and therefore deserve pity; whereas this teacheth only those who are or would be thought rich and sufficient security for others, and who borrow not for their own need, but for a mere stranger, for which folly they deserve to be severely punished. Besides, this may be only a…
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:16 Take his garment that is surety [for] a stranger: and take a pledge of him for a strange woman.Ver. 16. Take his garment.] And so provide for their own indemnity. And take a pledge of him for a strange woman,] i.e., For a whorish woman, utcunque tibi sit cognita, vel etiam cognata. He that will undertake for such a one’ s debts, or run in debt to gratify her, should be carefully looked to, and not trusted without a sufficient pawn. How can he be faithful to me that is unfaithful to God? said Constantinus Chlorus to his courtiers and counsellors. Euseb. in Vit. Constant.
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Take his garment that is surety for a stranger.—Another warning against suretiship. (See above on Proverbs 6:1.) If a man is rash enough to become surety for another, he must suffer for his imprudence, and learn wisdom by feeling the effects of his folly. And take a pledge of him for a strange woman.—Rather, take him as a pledge (seize upon his person who has become surety) for a strange woman, (according to the margin) or, for strangers (as the text reads).
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Take his garment that is surety for a stranger] I suppose the meaning to be, If a stranger or unknown person become surety in a case, greater caution should be used, and such security taken from this stranger as would prevent him from running away from his engagements.
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges16. Take his garment] The Law of Moses recognised and regulated distraint on clothing as security for the repayment of a loan or debt (Exodus 22:26-27; Deuteronomy 24:10-13. Comp. Matthew 5:40). The proverb represents vividly the certainty that the surety will smart for his folly. Treat him at once, it says to the creditor, as though he were the actual debtor; for there is no escape for him. Hold him in pledge (R.V.), as the parallel clause of the verse puts it, for his assuredly, and not the stranger’s, is the liability he has so foolishly incurred. a strange woman] The Heb. text is strangers; though there is another reading, a strange woman, as in Proverbs 27:13, where the proverb recurs.…
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleThe warning against suretiship and lust are here repeated and combined (compare Proverbs 27:13).
Read Albert Barnes on Proverbs 20 →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
Take the garment of the one who posts security for a stranger; get collateral if it is for a foreigner.
Take the garment of one who puts up collateral for a stranger; and hold him in pledge for a wayward woman.
Take the garment of the one who posts security for a stranger; get collateral if it is for a foreigner.
Take a man’s garment when he has given security for a stranger, and when he gives surety for strangers, hold him in pledge.
Tyndale line
Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Take his garment that is surety for a stranger; And hold him in pledge that is surety for foreigners.
Take his garment that is surety for a stranger; and hold him in pledge that is surety for strangers.
Take his garment that is surety for a stranger: and take a pledge of him for a strange woman.
Take his garment, that is suretie for a stranger, and a pledge of him for the stranger.
Strictly literal
Take his garment that is become surety [for] another, and hold him in pledge for strangers.
Take his garment when a stranger hath been surety, And for strangers pledge it.
When a stranger has been guarantor, take his garment, || And pledge it for strangers.
Take away his garment, because he hath become surety for a stranger; and on account of a strange woman take a pledge from him.
Take a garment of one who has put up security for a stranger, and hold it in pledge when he puts up security for an immoral woman.
From the Latin
Take away the garment of him that is surety for a stranger, and take a pledge from him for strangers.
Simplified
If someone guarantees a stranger's debt with their cloak, be sure to take it! Make sure you have whatever is pledged to foreigners!
Take a man's clothing if he makes himself responsible for a strange man, and get an undertaking from him who gives his word for strange men.
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 agree on the wording of this verse, with all eight Hebrew words matched in the Greek translation. This indicates a consistent understanding of the text across these traditions.
לְֽקַח־ בִּ֭גְדוֹ כִּי־ עָ֣רַב זָ֑ר וּבְעַ֖ד נָכְרִיָּ֣ה חַבְלֵֽהוּ׃
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.
Lexicons — every word in Proverbs 20:16
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.
The Hebrew word לָקַח (*laqach*) means 'to take' and encompasses a wide range of actions, including to receive, seize, capture, and carry away. It can refer to taking something in hand, taking a wife, or even taking vengeance. The verb has various forms indicating different nuances, such as being taken away or captured.
לָקַח 965 vb. take
Qal
take, take in hand
take and carry along with oneself
take from, or out of
take, carry away
take away from, so as to deprive of
esp. take away life
take to or for a person
take up, upon = put upon
= fetch
take = lead, conduct (with or without contact)
take = capture, seize
take = carry off
in phr. take vengeance
Niph.
be captured, of ark
be taken away, removed
be taken, brought unto
Pu.
be taken from, out of
= be stolen from
be taken captive
be taken away, removed
Hoph.
be taken, brought unto
be taken out of
be taken away from
Hithp. lit. fire taking hold of itself, of lightning
base
H3947 לָקַח take .. take, take in hand
. take and carry along with oneself
. . take from, or out of
. take, carry away
. take away from, so as to deprive of
. esp. take away life
. take to or for a person
. take up, upon = put upon
. = fetch
. take = lead, conduct (with or without contact)
. take = capture, seize
. take = carry off
. in phr. take vengeance
. . be captured, of ark
. be taken away, removed
. be taken, brought unto
. . be taken from, out of
. = be stolen from
. be taken captive
. be taken away, removed
. . be taken, brought unto
. be taken out of
. be taken away from
. lit. fire taking hold of itself, of lightning
3947 laqach law-kakh'
a primitive root; to take (in the widest variety of
applications):--accept, bring, buy, carry away, drawn, fetch,
get, infold, X many, mingle, place, receive(-ing), reserve,
seize, send for, take (away, -ing, up), use, win.
לָקַח (la.qach) — to take: take.
: take
1) to take, get, fetch, lay hold of, seize, receive, acquire, buy, bring, marry, take a wife, snatch, take away
1a) (Qal)
1a1) to take, take in the hand
1a2) to take and carry along
1a3) to take from, take out of, take, carry away, take away
1a4) to take to or for a person, procure, get, take possession of, select, choose, take in marriage, receive, accept
1a5) to take up or upon, put upon
1a6) to fetch
1a7) to take, lead, conduct
1a8) to take, capture, seize
1a9) to take, carry off 1a10) to take (vengeance)
1b) (Niphal)
1b1) to be captured
1b2) to be taken away, be removed
1b3) to be taken, brought unto
1c) (Pual)
1c1) to be taken from or out of
1c2) to be stolen from
1c3) to be taken captive
1c4) to be taken away, be removed
1d) (Hophal)
1d1) to be taken unto, be brought unto
1d2) to be taken out of
1d3) to be taken away
1e) (Hithpael)
1e1) to take hold of oneself
V-Qal-Impv-2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
tak: Most of the very numerous examples of this word are still in good use and only a few call for special attention. "To take" in the sense of "capture" is still common, but when a person or living animal is in point, modern English usually adds "prisoner" or "captive." English Versions of the Bible not infrequently has this addition (Ge 14:14, etc.), but more commonly "take" is used without it (Jos 10:39; Job 5:13; Sirach 23:21; Joh 7:30, etc.). An occasional obscurity is thus caused, as in Ge 27:3, "take me venison" for "hunt venison for me." "To take advice" (2Ch…
בֶּ֫גֶד (beged) has meanings related to both clothing and treachery. It can refer to a garment or covering, as well as deceit or betrayal. The word is built from a root that suggests a duality in its usage, appearing in contexts that range from apparel to treacherous actions, notably in Isaiah 24:16 and Jeremiah 12:1.
H899a בֶּ֫גֶד treachery H899b בֶּ֫גֶד garment, covering
899 beged behg'-ed
from 898; a covering, i.e. clothing; also treachery or
pillage:--apparel, cloth(-es, ing), garment, lap, rag,
raiment, robe, X very (treacherously), vesture, wardrobe.
see HEBREW for 0898
בֶּ֫גֶד (be.ged) — treachery.
treachery, deceit
בֶּ֫גֶד (be.ged) — garment.
(CLBL) garment, clothing (used indiscriminately)
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…
The Hebrew word עָרַב (arab) is a primitive root that encompasses meanings related to pledging, exchanging, and engaging in trade. It can refer to taking on a pledge, giving a pledge, or exchanging items, as well as having fellowship or sharing. The entries indicate various usages, including going surety for someone or making a bargain.
עָרַב vb. take on pledge, give in pledge, exchange
Qal
c. acc. pers. take on pledge, i.e. go surety for
give in pledge
exchange (in trade)
Hithp.
recipr. exchange pledges (make a bargain) with my lord
have fellowship with
share in
base
H6148 עָרַב take on pledge, give in pledge, exchange .. c. acc. pers. take on pledge, i.e. go surety for
. give in pledge
. exchange (in trade)
. . recipr. exchange pledges (make a bargain) with my lord
. . have fellowship with
. share in
6148 `arab aw-rab'
a primitive root; to braid, i.e. intermix; technically, to
traffic (as if by barter); also or give to be security (as a
kind of exchange):--engage, (inter-)meddle (with), mingle
(self), mortgage, occupy, give pledges, be(-come, put in)
surety, undertake.
עָרַב (a.rav) — to pledge.
1) to pledge, exchange, mortgage, engage, occupy, undertake for, give pledges, be or become surety, take on pledge, give in pledge
1a) (Qal)
1a1) to take on pledge, go surety for
1a2) to give in pledge
1a3) to exchange
1a4) to pledge
1b) (Hithpael)
1b1) to exchange pledges
1b2) to have fellowship with, share
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
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…
זוּר (zuwr) is a Hebrew verb meaning to be a stranger or to become estranged. It can describe a person as strange or foreign, and it also has connotations of loathsomeness. The word can refer to committing adultery or being alienated, with its usage found in contexts involving estrangement or foreignness.
[זוּר] vb. be a stranger
Qal
Pf. become estranged
Pt. as adj. strange, or as noun stranger
Niph. Pf. be estranged
Hoph. Pt. estranged
H2114a זוּר be a stranger .. Pf. become estranged
. Pt. as adj. strange, or as noun stranger
. Pf. be estranged
. Pt. estranged
H2114b זוּר, זִיר be loathsome
2114 zuwr zoor
a primitive root; to turn aside (especially for lodging);
hence to be a foreigner, strange, profane; specifically
(active participle) to commit adultery:--(come from) another
(man, place), fanner, go away, (e-)strange(-r, thing, woman).
זוּר (zur) — be a stranger.
1) to be strange, be a stranger
1a) (Qal)
1a1) to become estranged
1a2) strange, another, stranger, foreigner, an enemy (participle)
1a3) strange woman, prostitute, harlot (meton)
1b) (Niphal) to be estranged
1c) (Hophal) to be a stranger, be one alienated
זוּר (zur) — be loathsome.
loathsome (of breath) (participle)
Adj — AdjHAamsa
Stranger
This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (
A "stranger," in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper "foreigner," inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner." The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population,which was never wholly extirpated from their native soil, formed another and…
Is sometimes used in a special sense, easily understood from the context. It usually denotes a foreigner, who is not a native of the land in which he resides, Ge 23:4. The Mosaic Law enjoined a generous hospitality towards foreign residents, saying, "Thou shalt love him as thyself," Le 19:33,34 De 10:18,19 24:17 27:19. They were subject to the law, Ex 20:10 Le 16:20, and were admitted to many of the privileges of the chosen people of God, Nu 9:14 15:14.
בַּ֫עַד (ba'ad) is a Hebrew word that functions as a preposition and noun, indicating separation or position, such as 'away from,' 'behind,' 'about,' or 'on behalf of.' It is derived from a root meaning to separate and covers a range of spatial and metaphorical uses. The lexicons agree on its meanings, with variations in emphasis on specific usages.
בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
base
H1157 בַּ֫עַד subst. prop. separation, with a gen., in separation from, in usage a prep. away from, behind, about, on behalf of
1157 b`ad beh-ad'
from 5704 with prepositional prefix; in up to or over
against; generally at, beside, among, behind, for,
etc.:--about, at by (means of), for, over, through, up (-on),
within.
see HEBREW for 05704
בַּ֫עַד (be.ad) — about/through/for.
1) behind, through, round about, on behalf of, away from, about
1a) through (of action)
1b) behind (with verbs of shutting)
1c) about (with verbs of fencing)
1d) on behalf of (metaph. especially with Hithpael)
Conj | Prep — ConjunctionHC/Acbsc
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…
נָכְרִי (nokriy) means foreign or alien, covering a range of meanings from a foreign person to something unfamiliar or strange. It can also refer specifically to a foreign woman or harlot. The word is built from a root that suggests strangeness in various contexts.
נָכְרִי adj. foreign, alien
base
H5237 נָכְרִי foreign, alien
5237 nokriy nok-ree'
from 5235 (second form); strange, in a variety of degrees and
applications (foreign, non-relative, adulterous, different,
wonderful):--alien, foreigner, outlandish, strange(-r,
woman).
see HEBREW for 05235
נׇכְרִי (nokh.ri) — foreign.
1) foreign, alien
1a) foreign
1b) foreigner (subst)
1c) foreign woman, harlot
1d) unknown, unfamiliar (fig.)
Adj — AdjHAafsa
woom'-an ('ishshah, "a woman" (feminine of 'ish, "a man"]; gune, "a woman" "wife"):
I. IN THE CREATIVE PLAN
II. IN OLD TESTAMENT TIMES
1. Prominence of Women
2. Social Equality
3. Marriage Laws
4. Inheritance
5. Domestic Duties
6. Dress and Ornaments
7. Religious Devotion and Service
(1) in Idolatry and False Religion
(2) in Spiritual Religion
III. INTER-TESTAMENTAL ERA
IV. IN NEW TESTAMENT TIMES
1. Mary and Elisabeth
2. Jesus and Women
3. In the Early Church
4. Official Service
5. Widows
6. Deaconesses
IV. LATER TIMES
1. Changes in Character and Condition
2. Notable Examples of Christian Womanhood
3. Woman in the 20th Century
The generic term "man" includes woman. In the narrative of the creation (Ge 1:26,27) Adam is a collective term for mankind. It may signify human being, male or female, or humanity entire. "God said, Let us make man .... and let them"…
Woman
Was “taken out of man” (Gen. 2:23), and therefore the man has the preeminence. “The head of the woman is the man;” but yet honour is to be shown to the wife, “as unto the weaker vessel” (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist…
Is spoken of in Scripture as the beloved and honored companion and helpmeet, not the servant, of man, Ge 2:23,24, created as the necessary completion of man, Ge 3:16 1Co 11:3,8,9 14:34,35 1Ti 2:11-14, yet specially qualified for that sphere, and as necessary in it as man in his. Man and woman are indeed essentially one, the natural qualities of each so responding to those of the other as to lay the foundation of the most tender and abiding unity. The Bible thus raised the Jewish woman high above the woman of heathenism; and the Old Testament contains some of the finest portraitures of female character. But still greater is the contrast between the women of heathenism and…
חָבַל (chabal) is a Hebrew root meaning to bind or pledge, often in the context of taking a pledge. It also conveys the ideas of destruction or corruption, as well as the physical act of writhing or travailing, particularly in childbirth. The lexicons note its use in various forms, including to spoil or be ruined, but do not indicate significant disagreement among them.
[חָבַל] vb. bind, pledge
Qal
bind
bind by taking a pledge of
Niph. Impf. becometh pledged to it
Pi. writhe, twist, hence travail
base
חָבַל vb. act (ruinously) corruptly
Qal act corruptly against
Niph. Impf. shall be ruined
Pi. ruin, destroy
Pu. be ruined, broken
base
H2254a חָבַל bind, pledge .. bind
. bind by taking a pledge of
. Impf. becometh pledged to it
H2254b חָבַל act (ruinously) corruptly .act corruptly against
. Impf. shall be ruined
. ruin, destroy
. be ruined, broken
H2254c חָבַל bind, pledge . writhe, twist, hence travail
2254 chabal khaw-bal'
a primitive root; to wind tightly (as a rope), i.e. to bind;
specifically, by a pledge; figuratively, to pervert, destroy;
also to writhe in pain (especially of parturition):--X at all,
band, bring forth, (deal) corrupt(-ly), destroy, offend, lay
&Š to (take a) pledge, spoil, travail, X very, withhold.
חָבַל (cha.val) — to pledge.
1) to bind
1a) (Qal)
1a1) to bind
2) to take a pledge, lay to pledge
2a) (Qal) to hold by a pledge, take in pledge, hold in pledge
2b) (Niphal) to give a pledge, become pledged
חָבַל (cha.val) — to destroy.
1) to destroy, spoil, deal corruptly, offend
1a) (Qal) to spoil, corrupt, offend
1b) (Niphal) to be ruined
1c) (Piel) to destroy, ruin
1d) (Pual) to be ruined, be broken
Aramaic equivalent: cha.val (חֲבַל "to destroy" H2255)
חָבַל (cha.val) — be in labour.
1) to bring forth, travail
1a) (Piel) to writhe, twist, travail
V-Qal-Impv-2ms | Suff — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sp3ms