Proverbs 20:25 — Word Study
WLCמוֹקֵ֣שׁ אָ֭דָם יָ֣לַע קֹ֑דֶשׁ וְאַחַ֖ר נְדָרִ֣ים לְבַקֵּֽר׃
BSAIt is a trapmôwqêsh [snare] for a manʼâdâm [the individual, Adam] to dedicateqôdesh [utter, blurt out] something rashlyyâlaʻ△▸ [without thought, inconsiderately] only laterʼachar [afterwards, behind] to reconsiderbâqar [enquire, investigate] his vowsneder [promises, solemn oaths]
| Greek | English | Parsing |
|---|---|---|
| מוֹקֵ֣שׁ | a snare of | Noun common, masculine singular construct |
| אָ֭דָם | a person | Noun common, masculine singular absolute |
| יָ֣לַע | he may say rashly | Verb, Qal, jussive third person masculine singular |
| קֹ֑דֶשׁ | holiness | Noun common, masculine singular absolute |
| וְאַחַ֖ר | and after | Conjunction |
| נְדָרִ֣ים | [the] vows | Noun common, masculine plural absolute |
| לְבַקֵּֽר׃ | to consider | Preposition, verb piel infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It is a trap for a man to dedicate something rashly, only later to reconsider his vows. |
| KJV | It is a snare to the man who devoureth that which is holy, and after vows to make enquiry. |
| ASV | It is a snare to a man rashly to say, It is holy, And after vows to make inquiry. |
| YLT | A snare to a man [is] he hath swallowed a holy thing, And after vows to make inquiry. |
| WEB | It is a snare to a man to make a rash dedication, then later to consider his vows. |
| BBE | It is a danger to a man to say without thought, It is holy, and, after taking his oaths, to be questioning if it is necessary to keep them. |
The translations agree on the meaning of מוֹקֵשׁ as a trap or snare.
The sentence is structured around a main clause with two subordinate phrases that clarify the nature of the trap.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלעע
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 20:25
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 Vowsgenerated
Proverbs 20:25 advises against making hasty promises, emphasizing the importance of thoughtful consideration before committing to vows. This teaching is consistent with the broader theme in Proverbs that encourages wisdom and caution in speech and actions, as seen in the surrounding verses that discuss the nature of human understanding and the role of a wise king.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 18:7 | A fool’s mouth is his ruin, and his lips are a snare to his soul. |
| 2 | Leviticus 5:15 | “If someone acts unfaithfully and sins unintentionally against any of the LORD’s holy things, he must bring his guilt offering to the LORD: an unblemished ram from the flock, of proper value in silver shekels according to the sanctuary shekel; it is a guilt offering. |
| 3 | Leviticus 22:10–15 | No one outside a priest’s family may eat the sacred offering, nor may the guest of a priest or his hired hand eat it. |
| 4 | Leviticus 27:30 | Thus any tithe from the land, whether from the seed of the land or the fruit of the trees, belongs to the LORD; it is holy to the LORD. |
| 5 | Malachi 3:8–10 | Will a man rob God? Yet you are robbing Me! But you ask, ‘How do we rob You?’ In tithes and offerings. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מוֹקֵשׁ, mo.Keshgenerated
The word מוֹקֵשׁ (moqesh) refers to a snare or trap, typically used to catch animals. In a figurative sense, it represents the entrapment that can occur through rash decisions or words. The parsing indicates it is a masculine singular noun in construct form, suggesting a relationship to what follows.
This word is often associated with temptation and sin, highlighting the dangers of acting without careful consideration. The lexicons describe it as a device that ensnares, which aligns with the warning in this verse about the consequences of impulsive vows.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term trap.
Sentence Structuregenerated
The finite verb יָלַע (yala'), meaning 'to blurt out', governs the main clause. The structure includes a subject, an object, and additional phrases that provide context about the rashness of the vow and the reconsideration that follows.
The Hebrew word order places emphasis on the actions of the man, indicating that his impulsive speech leads to the trap of reconsidering his vows later.
Septuagint Backgroundgenerated
The Septuagint translates מוֹקֵשׁ as παγὶς (pagis), which also means 'trap'. This choice reflects a direct correspondence to the Hebrew meaning, emphasizing the entrapment aspect of rash vows.
The use of ἀνδρὶ (antri) for אָדָם indicates a focus on the individual, aligning with the Hebrew's reference to a man.
In plain words — the whole versegenerated
Proverbs 20:25 warns that making a promise without thinking can lead to regret. It teaches that one should be careful with their words and commitments, as they may find themselves trapped by their own hasty decisions.
Frequently Asked Questionsgenerated
To dedicate something rashly means to make a promise or commitment without careful thought, often leading to regret later.
It is considered a trap because once a vow is made, it can become a burden or obligation that one may wish to reconsider.
To avoid making rash vows, one should take time to reflect and consider the implications of their words before making commitments.
Examples of vows in the Bible include Jephthah's vow in Judges 11:30-31 and the commitments made by the Israelites in various instances throughout Scripture.
Reflection Questionsgenerated
- What are some commitments I have made without thinking that I later regretted?
- How can I ensure that my promises are made with careful consideration?
- What steps can I take to reflect before making important decisions?
- In what ways can I support others in being thoughtful about their commitments?
The early church on this verse — how the Fathers read it
Bede comments on the implications of this verse, discussing the consequences of rash vows and their moral significance.
It is ruin for a man to devour the holy, etc. Since it is a sin to harm any man, how much more so when it is he who has sinned? How forty men in the Acts of the Apostles vowed that they would neither eat nor drink until they had killed…Early Church Fathers on Proverbs 20 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 20:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire Bible[It is] a snare to the man [who] devoureth [that which is] holy,.... Which is separated to sacred uses, is devoted to the Lord, as firstfruits, tithes, offerings, c.
Read John Gill on Proverbs 20 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIt is a snare to the man who devoureth that which is holy, and after vows to make inquiry.
Read Robert Jamieson on Proverbs 20 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIt is a snare; it brings guilt and God’ s curse and vengeance upon him. That which is holy, i.e. those meats or drinks which were devoted or consecrated to God; under which one kind he comprehends and forbids all alienation of sacred or dedicated things from God to a man’ s private use or benefit; of which see ,9 Acts 5:1, &c. After vows to make inquiry; after a man hath made vows to consider whether he can possibly or may lawfullly keep them, and to invent or inquire of others all ways possible to break his vow, and to satisfy or deceive his conscience in so doing; which inquiry is justly censured as a sin and snare, because it is an evidence of a covetous or irreligious mind, and is the…
Read Matthew Poole on Proverbs 20 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 20:25 [It is] a snare to the man [who] devoureth [that which is] holy, and after vows to make enquiry.Ver. 25. It is a snare to a man who devoureth, &c.] He doeth as a fish that swallows the hook, as the eagle that stole the flesh from the altar with a coal sticking to it, that set the whole nest on fire, &c. What a sad end befell Cardinal Wolsey, while he sought more to please the king than God, as himself said! And what a revenging hand of God pursued his five chief agents that were most instrumental for him in that sacrilegious enterprise! One of them killed his fellow in a duel, and was hanged for it. A third drowned himself in a well. A fourth fell from a great estate to…
Read John Trapp on Proverbs 20 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) It is a snare to a man who devoureth that which is holy.—Rather, It is a snare for a man (i.e., gets him into trouble) rashly to say, “It is dedicated” (i.e., when he thoughtlessly dedicates anything to God), and after he has vowed to enquire (whether he can keep his word). (Comp. Sir 5:2; Sir 5:4-6.)
Read Charles John Ellicott on Proverbs 20 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Who devoureth that which is holy] It is a sin to take that which belongs to God, his worship, or his work, and devote it to one's own use. And after vows to make inquiry.] That is, if a man be inwardly making a rash vow, the fitness or unfitness, the necessity, expediency, and propriety of the thing should be first carefully considered. But how foolish to make the vow first, and afterwards to inquire whether it was right in the sight of God to do it! This equally condemns all rash and inconsiderate conduct. My old MS. Bible translates, Falling is of men often to vowen to seyntis, and after, the vouw is agen brawen. Is it possible that Wiclif could have translated this verse thus?…
Read AdamClarke on Proverbs 20 →CambridgeThe Cambridge Bible for Schools and Colleges25. who devoureth that which is holy] This rendering is retained in R.V. marg., as is also another, rashly to utter holy words. But it is better to render, rashly to say, It is holy (R.V. text), i.e. consecrated (comp. Corban, Mark 7:11). The sequence is thus preserved: and after vows (of consecration, thus rashly taken) to make enquiry (as to the wisdom or possibility of keeping them). παγὶςἀνδρὶταχύτιτῶνἰδίωνἁγιάσαι, LXX.
Read Cambridge on Proverbs 20 →Albert Barnes1798–1870Barnes' Notes on the BibleBetter, It is a snare to a man to utter a vow (of consecration) rashly, and after vows to inquire whether he can fulfill them. Both clauses are a protest against the besetting sin of rash and hasty vows.
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
It is a trap for a man to dedicate something rashly, only later to reconsider his vows.
It is a snare to a man to make a rash dedication, then later to consider his vows.
It is a trap for a man to dedicate something rashly, only later to reconsider his vows.
It is a snare for a person to rashly cry, “Holy!” and only afterward to consider what he has vowed.
Tyndale line
It is a snare to the man who devoureth that which is holy, and after vows to make enquiry.
It is a snare to a man rashly to say, It is holy, And after vows to make inquiry.
It is a snare to a man rashly to say, It is holy, and after vows to make inquiry.
It is a snare to the man who devoureth that which is holy, and after vows to make inquiry.
It is a destruction for a man to deuoure that which is sanctified, and after the vowes to inquire.
Strictly literal
It is a snare to a man rashly to say, It is hallowed, and after vows to make inquiry.
A snare to a man [is] he hath swallowed a holy thing, And after vows to make inquiry.
A snare to a man [that] he has swallowed a holy thing, || And to make inquiry after vows.
It is a snare to a man to sanctify things hastily, and to make inquiry only after having made vows.
It is a snare for a person to say rashly, “This thing is holy,” and begin to think about what it means only after making his vow.
From the Latin
It is ruin to a man to devour holy ones, and after vows to retract.
Simplified
It's a mistake to make a promise to God and then have second thoughts about it later.
It is a danger to a man to say without thought, It is holy, and, after taking his oaths, to be questioning if it is necessary to keep them.
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 on the wording of this verse, with six out of seven words matched. The Septuagint's different word order does not change the meaning conveyed in the Hebrew.
מוֹקֵ֣שׁ אָ֭דָם יָ֣לַע קֹ֑דֶשׁ וְאַחַ֖ר נְדָרִ֣ים לְבַקֵּֽר׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Proverbs 20:25
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.
מוֹקֵשׁ (mowqesh) refers to a bait or lure used in trapping, particularly in a fowler's net, and can also mean a snare in a figurative sense. It is derived from a root meaning to catch, and its implications include a noose or hook for capturing animals. The entries consistently describe it as a snare or trap.
מוֹקֵשׁ n.m. prop. a bait or lure in a fowler's net; then fig. a snare
base
H4170 מוֹקֵשׁ prop. a bait or lure in a fowler's net; then fig. a snare
4170 mowqesh mo-kashe'
or moqesh {mo-kashe'}; from 3369; a noose (for catching
animals) (literally or figuratively): by implication, a hook
(for the nose):--be ensnared, gin, (is) snare(-d), trap.
see HEBREW for 03369
מוֹקֵשׁ (mo.qesh) — snare.
bait, lure, snare
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…
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
יָלַע, transliterated as yala', is a primitive root meaning to talk wildly or to blurt out. The entries suggest it covers speaking rashly and, in some contexts, the idea of swallowing or devouring. There are no significant disagreements among the lexicons regarding its meaning.
[לוּע, or לָעַע] vb. talk wildly
base
H3216 לוּע, לָעַע talk wildly
3216 yala` yaw-lah'
a primitive root; to blurt or utter inconsiderately:--devour.
יָלַע (ya.la) — to blurt.
1) (Qal) to speak rashly, talk wildly
1a) (TWOT) to swallow, swallow down
V-Qal-Imperf-3ms — Verb · Qal · jussive third person masculine singularHVqj3ms
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
ho'-li-nes (qadhosh, "holy," qodhesh, "holiness"; hagios, "holy"):
I. IN THE OLD TESTAMENT MEANING OF THE TERM
1. The Holiness of God
(1) Absoluteness and Majesty
(2) Ethical Holiness
2. Holiness of Place, Time and Object
3. Holiness of Men
(1) Ceremonial
(2) Ethical and Spiritual
II. IN THE NEW TESTAMENT: THE CHRISTIAN CONCEPTION
1. Applied to God
2. Applied To Christ
3. Applied To Things
4. Applied To Christians
(1) As Separate from the World
(2) As Bound to the Pursuit of an Ethical Ideal
I. In the Old Testament Meaning of the Term.
There has been much discussion as to the original meaning of the Semitic root Q-D-SH, by which the notion of holiness is expressed in the Old Testament. Some would connect it with an Assyrian word denoting purity, clearness; most modern scholars incline to the view that the primary idea is that of cutting off or separation. Etymology gives no sure verdict on the point…
Holiness
In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God’s service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1;
→ General scriptures concerning Ge 17:1; 35:2; Ex 19:6; 22:31; 28:36; 39:30; Le 10:8-10; 11:44,45,47; 19:2; 20:7,26; De 13:17; 14:2; 18:13; 26:19; 28:9; 30:2,10; Jos 7:12,13; Job 5:24; 28:28; 36:21; Ps 4:4; 15:1-5; 24:3-5; 32:2; 37:27; 68:13; 73:1; 85:13; 94:15; 97:10; 119:1-3; Pr 11:23; 12:5; 16:17; 21:8,15,29; 22:1; Ec 7:1; Isa 4:3; 26:2,8,9; 32:17; 35:8…
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Conj | Prep — ConjunctionHC/Acmsc
נֶ֫דֶר (neder) means 'vow' and refers to a promise made to God. It can also denote a specific thing that has been promised. The word is derived from a root associated with making a promise, and it appears in contexts involving commitments or votive offerings.
נֶ֫דֶר, נֵ֫דֶר n.m. vow
base
H5088 נֶ֫דֶר, נֵ֫דֶר vow
5088 neder neh'-der
or neder {nay'-der}; from 5087; a promise (to God); also
(concretely) a thing promised:--vow((-ed)).
see HEBREW for 05087
נֶ֫דֶר (ne.der) — vow.
vow, votive offering
N-mp — Noun common · masculine plural absoluteHNcmpa
Vows
Voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13; Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).
A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. (Genesis 28:18-22; 31:13) Vows in general are also mentioned in the book of Job, (Job 22:27) The law therefore did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, Vows of devotion; 2, Vows of abstinence; 3, Vows of destruction. As to vows of devotion, the following rules are laid down: A man might devote to sacred uses possessions or persons, but not the first-born of either man or beast, which was devoted already. (Leviticus 27:28) (a) If he vowed land, he might either redeem it or not Levi 25,27. (b) Animals fit for sacrifice if devoted, were not…
→ Mosaic laws concerning Le 23:37,38; Nu 29:39
→ Must be voluntary, see below
→ Must be performed, see below
→ Estimation of the redemption price of things offered in vows, to be made by the priest, according to age and sex of the person making the offering Le 27:1-13
→ The redemption price of the offering of real estate, to be valued by the priest Le 27:14,15
→ Of a field Le 27:16-25
→ Edible things offered in, to be eaten the same day they were offered Le 7:16-18
- Solemn promises made to God
- WERE MADE IN REFERENCE TO
. Devoting the person to God
. Dedicating children to God
. Devoting property to God
. Offering sacrifices
בָּקַר (baqar) is a Hebrew verb meaning to inquire or seek. It is derived from a primitive root that suggests breaking forth or inspecting. The entries indicate that it is primarily used in the Piel form, which emphasizes seeking or considering something carefully. There is an Aramaic equivalent, בְּקַר (beqar), also meaning to inquire.
[בָּקַר] vb. inquire, seek—only Pi.
base
H1239 בָּקַר inquire, seek
1239 baqar baw-kar
a primitive root; properly, to plough, or (generally) break
forth, i.e. (figuratively) to inspect, admire, care for,
consider:--(make) inquire (-ry), (make) search, seek out.
בָּקַר (ba.qar) — to enquire.
1) to seek, enquire, consider
1a) (Piel)
1a1) to seek, look for
1a2) to consider, reflect
Aramaic equivalent: be.qar (בְּקַר "to enquire" H1240)
Prep | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonHR/Vpcc
kon-sid'-er: In the New Testament the force of the word is brought out most vividly in Mt 6:26 (katamanthano), where it means to "examine closely," as though the observer had to bend down for this purpose, and in Lu 12:27; Heb 10:24 (katanoeo, to "observe well"), while in Heb 13:7 the anatheoreo, "look up toward" or "look again at" is consistent with the reverential regard commended in the context. Used in the Old Testament for a variety of Hebrew terms, signifying inspecting (Pr 31:16), examining (Le 13:13), giving serious thoughts to (