Lexical Summary
shaba: To swear, to take an oath, to adjure
Original Word:שָׁבַע
Part of Speech:verb
Transliteration:shaba`
Pronunciation:shah-VAH
Phonetic Spelling:(shaw-bah')
KJV: adjure, charge (by an oath, with an oath), feed to the full (by mistake for H7646), take an oath, X straitly, (cause to, make to) swear
NASB:swore, sworn, swear, adjure, swears, vowed, took an oath
Word Origin:[a primitive root]
1. (properly) to be complete, but used only as a denominative from H7651
2. to seven oneself, i.e. swear (as if by repeating a declaration seven times)
Strong's Exhaustive Concordance
adjure, charge by an oath, with an oath, feed to the full
A primitive root; propr. To be complete, but used only as a denominative fromsheba'; to seven oneself, i.e. Swear (as if by repeating a declaration seven times) -- adjure, charge (by an oath, with an oath), feed to the full (by mistake forsaba'), take an oath, X straitly, (cause to, make to) swear.
see HEBREWsheba'
see HEBREWsaba'
NAS Exhaustive Concordance
Word Origindenominative verb from
shebaDefinitionto swear
NASB Translationadjure (6), curse (1), exchanged oaths (1), made a covenant (1), made an oath (1), promised on oath (1), promised them by oath (1), put the under oath (1), put them under oath (1), solemn (1), solemnly swear (1), strictly put (1), swear (40), swearer (1), swearing (1), swears (6), swore (62), sworn (41), take an oath (2), take the oath (1), take oath (1), takes (1), took an oath (3), took the oath (1), under oath (3), used (1), vow (1), vowed (6).
Brown-Driver-Briggs
[]
186 (probably, so to say,
seven oneself, or
bind oneself by seven things, compare Thes (as alternative), Gerb
108ff; Late Hebrew Niph`al= Biblical Hebrew; Ithpe`el, Aph`el; see also Dr
Genesis 21:28 Kö
Hast. DB NUMBER, 565 RS
Semitic i. 166, 2nd ed., 182 We
Reste Arabic Heid. 2, 186); —
(according to Thes Rob Ges)Passive participleEzekiel 21:28those sworn with (= who have sworn)oaths; both from , according to Krae,oaths of oaths (the most sacred); Co omitted; both from , Ew Smweeks on weeks (plenty of time).
Perfect, 3 masculine singularGenesis 24:7, + etc.;Imperfect3masculine singularLeviticus 5:24 +,Genesis 24:9 +; 2 masculine singularDeuteronomy 6:13;Deuteronomy 10:20; 1singularGenesis 21:24,1 Kings 2:8;Ezekiel 16:8, etc.;Imperative masculine singularGenesis 21:23 +, etc.;Infinitive absNumbers 30:3,Jeremiah 7:9; constructJeremiah 12:16 (twice in verse) +1 Samuel 20:17 see infra;ParticipleZechariah 5:3 +, etc.; —swear, take an oath:
a. in asseveration, absoluteGenesis 21:24,31 (E),Judges 21:1,18;2 Samuel 21:2 +; also followed by1 Samuel 20:3;1 Kings 1:29, followed by2 Samuel 3:35;Joshua 14:9 (D); with accusative of congnate meaning with verbNumbers 30:3 (P; "" ); +Jeremiah 5:2;Jeremiah 7:9;Leviticus 5:24 (P; + of thing),Malachi 3:5 +Leviticus 5:22 (P); +Psalm 24:4; followed by infinitiveLeviticus 5:4 (P),Psalm 15:4;Psalm 119:106; + persontake an oath to,Joshua 6:22 (JE),Joshua 9:20 (P; accusative of congnate meaning with verb)Genesis 24:9 (+ +, so also1 Samuel 20:17 (read for , Th We Dr and others); oath allegiance ()Isaiah 19:18;Isaiah 45:23;Zephaniah 1:5; 2Chronicles 5:14, compare(absolute)2 Chronicles 5:15 (Joshua 23:7 see
); also sq2 Kings 25:24, followed by2 Samuel 21:17;1 Kings 1:13;Jeremiah 40:9; followed by =that notJudges 15:12, followed by =id.1 Kings 1:51; + person followed byJeremiah 38:16; + by , followed by infinitiveJudges 21:7; +1 Samuel 20:42;Isaiah 48:1, compareGenesis 31:53 (E),Deuteronomy 6:13;Deuteronomy 10:20;Jeremiah 12:16 (+ ),Isaiah 65:16;Zechariah 5:4 (),Leviticus 19:12 (id.),Psalm 63:12;Daniel 12:7; followed by2 Samuel 19:8; + person withJoshua 9:18,19 (P; pledge faith), followed by1 Samuel 28:10;1 Kings 11:30;1 Kings 2:8,23, followed by of object clauseJoshua 2:12 (JE),1 Kings 1:17; + person with , followed byGenesis 21:23 (E),1 Samuel 30:15; as verb of quotation + objectHosea 4:15;Jeremiah 4:2;1 Samuel 19:6 (+ ), + inoratio recta [direct speech]Psalm 132:2 ("" ); alsoJeremiah 5:7,Jeremiah 12:16,Zephaniah 1:3, compareAmos 8:14 (+ ).
imprecate, curse,by me Psalms;Psalm 102:9 (compare ).
subject :swear, withby myselfGenesis 22:16 (JE),Jeremiah 22:5 (clause ),Jeremiah 49:13 (id.),Isaiah 45:23 (id.), withAmos 4:2 (id.), comparePsalm 89:36 ("" ), compare alsoAmos 6:8;Amos 8:17;Jeremiah 44:26;Jeremiah 51:14;Isaiah 62:8;swear, followed by infinitiveDeuteronomy 1:35;Deuteronomy 4:21;Joshua 21:41 (van d. H. Baer;Joshua 21:43 Gi), followed by infinitive=not toIsaiah 54:9 (twice in verse) followed byPsalm 90:10, followed byDeuteronomy 1:34;Isaiah 14:24;Numbers 32:10(P); followed byoratio recta [direct speech]Psalm 110:4; with persontake an oath to,Genesis 24:7(J),Exodus 13:11 (J),Deuteronomy 2:14 7t. Deuteronomy (accusative of congnate meaning with verbDeuteronomy 7:8; verbDeuteronomy 9:5),Ezekiel 16:8 ("" ,Psalm 89:4 ("" ),Psalm 89:50 (), +; person + infinitive (usuallyto give landExodus 13:5 (J),Deuteronomy 1:8 9t. Deuteronomy;Joshua 1:6;Joshua 5:6 (twice in verse) (all RD),Jeremiah 11:5 (+ accusative of congnate meaning with verb),Jeremiah 32:22; person + accusative of thing (usuallyland) =promise by oath toGenesis 50:24;Exodus 33:1;Numbers 11:12 (all J),Numbers 14:16,23 (JE),Numbers 32:11 (P),Judges 2:1;Micah 7:20;Deuteronomy 6:18+ 8 t. Deuteronomy (object covenantDeuteronomy 4:31;Deuteronomy 8:18); person omittedDeuteronomy 31:21.
Perf.3masculine singularExodus 13:19 +, 1 singularSongs 2:7 +, etc.;Imperfect3masculine singularGenesis 50:25 +, suffixGenesis 24:37, etc.;Infinitive absoluteExodus 13:19;1 Samuel 14:28; construct1 Samuel 14:27 (1 Samuel 20:17 see
);Participle suffix1 Kings 22:16; 2Chronicles 18:15; —
cause to take an oath, subject always man: with accusative of personGenesis 50:6 (J), +1 Samuel 14:27;1 Kings 18:10;2 Kings 11:4, + accusative of cognate meaningJoshua 2:17,20 (J),Genesis 24:37;Genesis 50:5 (both J),Genesis 50:25 (E),Joshua 6:26 (J; accusative of person omitted), so (Infinitive absolute + Perfect)Exodus 13:19 (JE),1 Samuel 14:28, +Numbers 5:19 and (with accusative of congnate meaning with verb)Numbers 5:21 (both P), + infinitive clauseNehemiah 5:12;Ezra 10:5; + byGenesis 24:3 (J; clause ),1 Kings 2:42 ("" , + , compareJoshua 23:7 (RD; but read perhaps
Gr and others; strike out),Nehemiah 13:25 (clause ,oratio recta), 2 Chronicles 36:13.
adjure, with accusative of person1 Kings 22:16; 2Chronicles 18:15 (both + clause ); elsewhere only Canticles:Songs 5:9, with clause interrogativeSongs 5:8, with clausethat notSongs 2:7;Songs 3:5 (both + of oath), = clauseSongs 8:4 (see
(b)). —1 Samuel 20:17 see
Topical Lexicon
Overview of UsageThe Hebrew verb שָׁבַע occurs roughly 187 times, stretching from Genesis to Malachi. Its basic sense is “to swear” or “to take an oath,” and the contexts cluster around covenant ratification, courtroom procedure, political loyalty, worship, and prophetic promise. The term appears in every major corpus: Torah, Historical Books, Wisdom Literature, and Prophets, demonstrating that oath-making is a thread woven through the entire Old Testament narrative.
Patriarchal Beginnings
The first occurrences are in Genesis, where oaths protect life and property and anchor covenant relationships:
• Abraham and Abimelech settle water rights: “Abraham said, ‘I will swear.’” (Genesis 21:24).
• The LORD swears by Himself after the binding of Isaac: “By Myself I have sworn, declares the LORD…” (Genesis 22:16).
• Isaac is assured of the covenant “which He swore to your father Abraham.” (Genesis 26:3).
These narratives establish שָׁבַע as a solemn, binding act that invokes divine oversight.
Divine Self-Oaths
Unique to Scripture is the LORD’s willingness to swear by His own name, underscoring the absolute reliability of His word. Key texts include:
•Exodus 32:13;Deuteronomy 7:8 – recalling the oath to the patriarchs.
•Psalm 110:4 – “The LORD has sworn and will not change His mind: ‘You are a priest forever in the order of Melchizedek.’”
•Isaiah 45:23 – “By Myself I have sworn; the word has gone forth in righteousness and will not return…”
Such passages reveal a God who accommodates human need for assurance without compromising His transcendence.
Sinai Legislation and Judicial Procedure
Under Mosaic Law, oaths regulate justice and worship:
•Exodus 22:10-11 sets forth an oath to resolve disputes over lost property.
•Numbers 30 details vows and oaths within family order.
•Leviticus 5:1 warns against withholding testimony when an oath is imposed.
Here שָׁבַע preserves community integrity; false swearing invites divine judgment (Leviticus 19:12).
National and Political Loyalty
Kings and subjects cement alliances by oath:
• Israel swears allegiance to David (2 Samuel 5:3).
• Jehoiada makes the people “swear an oath to the king in the house of God.” (2 Chronicles 23:3).
• Zedekiah’s breach of oath to Nebuchadnezzar is denounced as covenant treachery (Ezekiel 17:18-19).
Failure to honor political oaths becomes not merely treason but covenant infidelity toward God who witnesses every vow.
Prophetic Promises and Warnings
Prophets employ שָׁבַע both to assure hope and to expose sin:
•Amos 6:8 – “The Lord GOD has sworn by Himself…” announces coming judgment.
•Jeremiah 22:5 – “I swear by Myself,” a conditional threat tied to royal obedience.
•Isaiah 62:8 – the LORD swears a future of restored harvest and security for Zion.
Oaths thus frame both impending discipline and ultimate redemption.
Psalms and Worship
Psalms highlight personal devotion expressed through oath:
•Psalm 132:2 – David “swore an oath to the LORD” concerning the temple.
•Psalm 119:106 – “I have sworn and confirmed that I will keep Your righteous judgments.”
Worshipers respond to divine faithfulness by pledging obedience, turning שָׁבַע into liturgical commitment.
Wisdom Literature
Ecclesiastes 8:2 urges, “Keep the king’s command, I say, because of the oath before God.” The sage ties civil obedience to sacred vow, illustrating how שָׁבַע informs ethical life beyond cultic settings.
Post-Exilic Renewal
After exile, community identity is rebuilt on oath:
•Nehemiah 10:29 – “They joined their brothers… to enter into a curse and an oath to follow the Law of God.”
•Ezra 10:5 – priests and Levites swear to enact reforms.
Shaba becomes a tool for covenant renewal, binding a fragile remnant to obedience.
Positive and Negative Models
Positive:
•Ruth 1:17 – Ruth’s self-imprecatory oath of loyalty.
• Jonathan and David’s covenant oath rooted in mutual faith and God’s name (1 Samuel 20:42).
Negative:
• Saul’s rash oath endangering Jonathan (1 Samuel 14:24-45).
• The Gibeonite deception, yet Israel must honor the misplaced oath (Joshua 9:15-19), showcasing the inviolability of sworn words.
The Number Seven Connection
Though not strictly lexical here, Scripture occasionally pairs “seven” with oath-making, hinting at completeness (Genesis 21:28-31, naming Beersheba). The cultural link underscores an ideal of total, perfect binding.
New Testament Echoes
While the Greek Testament employs different vocabulary,Hebrews 6:13-18 draws directly from the Old Testament pattern: “For when God made His promise to Abraham, since He had no one greater to swear by, He swore by Himself.” The writer anchors Christian assurance in the same divine self-oath that undergirds the patriarchal covenant. Jesus’ directive inMatthew 5:33-37, urging integrity beyond oath formulas, presupposes the Old Testament seriousness of שָׁבַע.
Ministry Implications
1. Trustworthiness of God: Because the LORD binds Himself, believers rest in immutable promises of salvation and future glory.
2. Integrity of Speech: Scriptural gravity attached to oaths calls Christians to truthful, reliable communication.
3. Covenant Commitment: Marriage vows, ordination promises, and church covenants should mirror the solemnity of biblical oaths.
4. Pastoral Counseling: Rash vows can ensnare consciences (cf.Ecclesiastes 5:4-6); wise guidance helps believers navigate repentance or fulfillment.
Key Representative Passages
Genesis 22:16;Exodus 22:11;Deuteronomy 10:20;Joshua 2:12;1 Samuel 20:17;2 Samuel 19:7;1 Kings 2:43;Psalm 95:11;Isaiah 54:9;Jeremiah 12:16;Ezekiel 36:7;Zephaniah 1:5.
Summary
Shaba frames the Old Testament account of covenant creation, national identity, worship, justice, and prophetic hope. Whether uttered by patriarchs, kings, prophets, or the LORD Himself, the oath stands as a sacred pledge requiring unwavering fidelity—an enduring call for God’s people to mirror His faithfulness in word and deed.
Forms and Transliterations
אִשָּׁבֵֽעַ׃ אשבע׃ בְּהַשְׁבִּ֣יעַ בהשביע הִשְׁבִּ֜יעַ הִשְׁבִּ֨יעַ הִשְׁבִּיע֖וֹ הִשְׁבִּיעֶֽךָ׃ הִשְׁבִּיעַ֣נִי הִשְׁבַּ֥עְתִּי הִשְׁבַּ֨עְתִּי הִשְׁבַּעְתִּ֣יךָ הִשְׁבַּעְתָּֽנוּ׃ הִשָּֽׁבְעָה֙ הִשָּֽׁבְעוּ־ הִשָּׁ֤בְעָה הִשָּׁ֤בַע הִשָּׁ֨בְעָה הִשָּׁבְע֣וּ הִשָּׁבְעָה֩ הַֽנִּשְׁבָּעִ֣ים ׀ הַנִּ֨שְׁבָּ֔ע הַנִּשְׁבָּ֕ע הַנִּשְׁבָּ֣ע הַנִּשְׁבָּ֥ע הַנִּשְׁבָּעִ֣ים הַנִּשְׁבָּעִים֙ הַשְׁבֵּ֨עַ הַשְׁבֵּעַ֩ הנשבע הנשבעים השביע השביעו השביעך׃ השביעני השבע השבעה השבעו השבעו־ השבעתי השבעתיך השבעתנו׃ וְאַשְׁבִּ֣יעֲךָ֔ וְהִשְׁבִּ֤יעַ וְהִשְׁבִּ֨יעַ וְהִשָּׁבֵ֥עַ וְהַנִּשְׁבָּ֣ע וְהַנִּשְׁבָּעִ֖ים וְנִשְׁבַּ֙עְתָּ֙ וְנִשְׁבַּ֣ע וְנִשְׁבָּע֖וֹת וַיִּשָּֽׁבְעוּ֙ וַיִּשָּׁ֣בַֽע וַיִּשָּׁ֤בַֽע וַיִּשָּׁ֥בַֽע וַיִּשָּׁבְע֖וּ וַיִּשָּׁבְע֣וּ וַיִּשָּׁבֵֽעוּ׃ וַיִּשָּׁבַ֖ע וַיִּשָּׁבַ֗ע וַיִּשָּׁבַ֞ע וַיִּשָּׁבַ֣ע וַיִּשָּׁבַ֥ע וַיִּשָּׁבַ֨ע וַיִּשָּׁבַע֙ וַיַּשְׁבִּעֵ֥נִי וַיַּשְׁבַּ֣ע וַיַּשְׁבַּ֤ע וָֽאַשְׁבִּיעֵ֔ם וָאֶשָּׁ֣בַֽע וָאֶשָּׁ֨בַֽע וָאַשְׁבִּיעֵ֣ם וָאַשְׂבִּ֤עַ וּבַנִּשְׁבָּעִ֖ים ואשביעך ואשביעם ואשבע ובנשבעים והנשבע והנשבעים והשביע והשבע וישבע וישבעו וישבעו׃ וישבעני ונשבע ונשבעות ונשבעת יִשָּֽׁבַֽע־ יִשָּׁבֵֽעוּ׃ יִשָּׁבַ֖ע יִשָּׁבַ֣ע ישבע ישבע־ ישבעו׃ לְהִשָּׁבֵ֖עַ לְהִשָּׁבֵ֤עַ לְהַשְׁבִּ֣יעַ להשביע להשבע מַשְׁבִּיעֶ֑ךָ מַשְׁבִּעֶ֑ךָ משביעך משבעך נִ֝שְׁבַּ֗עְתִּי נִ֠שְׁבַּעְתִּי נִ֭שְׁבַּע נִֽשְׁבַּֽע־ נִשְׁבְּע֖וּ נִשְׁבְּע֣וּ נִשְׁבְּע֤וּ נִשְׁבְּעוּ֩ נִשְׁבַּ֔עְתִּי נִשְׁבַּ֖ע נִשְׁבַּ֖עְתִּי נִשְׁבַּ֖עְתָּ נִשְׁבַּ֗עְתִּי נִשְׁבַּ֙עְתִּי֙ נִשְׁבַּ֙עְתָּ֙ נִשְׁבַּ֛ע נִשְׁבַּ֛עְתִּי נִשְׁבַּ֜עְתִּי נִשְׁבַּ֜עְתָּ נִשְׁבַּ֣ע נִשְׁבַּ֣עְנוּ נִשְׁבַּ֣עְתִּי נִשְׁבַּ֣עְתָּ נִשְׁבַּ֤ע נִשְׁבַּ֤עְתָּ נִשְׁבַּ֥ע נִשְׁבַּ֥עְנוּ נִשְׁבַּ֥עְתִּי נִשְׁבַּ֥עְתָּ נִשְׁבַּ֧ע נִשְׁבַּ֨ע נִשְׁבַּ֨עְנוּ נִשְׁבַּ֨עְתִּי נִשְׁבַּֽע־ נִשְׁבַּע֙ נִשְׁבַּע֩ נִשְׁבַּעְתֶּ֖ם נִשְׁבָּ֔עוּ נִשְׁבָּֽעְתִּי׃ נִשְׁבָּֽעוּ׃ נשבע נשבע־ נשבעו נשבעו׃ נשבענו נשבעת נשבעתי נשבעתי׃ נשבעתם שְׁבֻעֵ֥י שבעי תִּשָּׁבְע֖וּ תִּשָּׁבֵֽעַ׃ תִּשָּׁבַ֖ע תִשָּׁבְע֥וּ תִשָּׁבַע֩ תַשְׁבִּ֔יעוּ תשביעו תשבע תשבע׃ תשבעו ’iš·šā·ḇê·a‘ ’iššāḇêa‘ bə·haš·bî·a‘ bəhašbîa‘ behashBia han·niš·bā‘ han·niš·bā·‘îm hannišbā‘ hannišbā‘îm hannishBa hannishbaIm haš·bê·a‘ hašbêa‘ hashBea hiš·ba‘·tā·nū hiš·ba‘·tî hiš·ba‘·tî·ḵā hiš·bî·‘a·nî hiš·bî·‘e·ḵā hiš·bî·‘ōw hiš·bî·a‘ hiš·šā·ḇa‘ hiš·šā·ḇə·‘āh hiš·šā·ḇə·‘ū hiš·šā·ḇə·‘ū- hišba‘tānū hišba‘tî hišba‘tîḵā hišbî‘anî hišbî‘eḵā hišbî‘ōw hišbîa‘ hishbaTanu hishBati hishbaTicha hishBia hishbiAni hishbiEcha hishbiO hishShava hishShaveah hishshaveu hiššāḇa‘ hiššāḇə‘āh hiššāḇə‘ū hiššāḇə‘ū- ishshaVea lə·haš·bî·a‘ lə·hiš·šā·ḇê·a‘ ləhašbîa‘ lehashBia lehishshaVea ləhiššāḇêa‘ maš·bi·‘e·ḵā maš·bî·‘e·ḵā mašbi‘eḵā mašbî‘eḵā mashbiEcha niš·ba‘ niš·ba‘- niš·ba‘·nū niš·ba‘·tā niš·ba‘·tem niš·ba‘·tî niš·bā·‘ə·tî niš·bā·‘ū niš·bə·‘ū nišba‘ nišba‘- nišbā‘ətî nišba‘nū nišba‘tā nišba‘tem nišba‘tî nišbā‘ū nišbə‘ū nishba nishBaeti nishBanu nishBata nishbaTem nishBati nishBau nishbeU šə·ḇu·‘ê šəḇu‘ê shevuEi ṯaš·bî·‘ū ṯašbî‘ū tashBiu tiš·šā·ḇa‘ ṯiš·šā·ḇa‘ tiš·šā·ḇə·‘ū ṯiš·šā·ḇə·‘ū tiš·šā·ḇê·a‘ tishshaVa tishshaVea tishshaveU tiššāḇa‘ ṯiššāḇa‘ tiššāḇə‘ū ṯiššāḇə‘ū tiššāḇêa‘ ū·ḇan·niš·bā·‘îm ūḇannišbā‘îm uvannishbaIm vaasBia vaashbiEm vaeshShava vaiyashBa vaiyashbiEni vaiyishShava vaiyishshaveU veashBiacha vehannishBa vehannishbaIm vehishBia vehishshaVea venishBa venishbaot venishBata wā’ašbî‘êm wā’aśbia‘ wā’eššāḇa‘ wā·’aš·bî·‘êm wā·’aś·bi·a‘ wā·’eš·šā·ḇa‘ way·yaš·ba‘ way·yaš·bi·‘ê·nî way·yiš·šā·ḇa‘ way·yiš·šā·ḇê·‘ū way·yiš·šā·ḇə·‘ū wayyašba‘ wayyašbi‘ênî wayyiššāḇa‘ wayyiššāḇê‘ū wayyiššāḇə‘ū wə’ašbî‘ăḵā wə·’aš·bî·‘ă·ḵā wə·han·niš·bā‘ wə·han·niš·bā·‘îm wə·hiš·bî·a‘ wə·hiš·šā·ḇê·a‘ wə·niš·ba‘ wə·niš·ba‘·tā wə·niš·bā·‘ō·wṯ wəhannišbā‘ wəhannišbā‘îm wəhišbîa‘ wəhiššāḇêa‘ wənišba‘ wənišbā‘ōwṯ wənišba‘tā yiš·šā·ḇa‘ yiš·šā·ḇa‘- yiš·šā·ḇê·‘ū yishshaVa yishshaVeu yiššāḇa‘ yiššāḇa‘- yiššāḇê‘ū
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