StrongerBible

shav

שָׁוְא

HebrewH7723vain, false, ...

Appears 53 times · tap a cell to see the verses

Exo 20:7 (2×)Exo 23:1Deu 5:11 (2×)Deu 5:20Job 7:3Job 11:11Job 15:31 (2×)Job 31:5Job 35:13Psa 12:2(3)Psa 24:4Psa 26:4Psa 31:6(7)Psa 41:6(7)Psa 60:11(13)Psa 89:47(48)Psa 139:20Isa 5:18Jer 2:30Jer 4:30Jer 6:29Jer 18:15Zec 10:2
Word studyResearch-gradeshahvnoun

What shav means

that which has no substance and so cannot be trusted: emptiness that shows up as futile effort, as lying speech, and as worthless idols

TranslatabilityPartialCertaintyStrong

This one Hebrew word, shav, names a single quality, having nothing inside it, and then watches that hollowness surface in three different settings. The same emptiness can be a wasted effort that produces nothing, a word spoken that is not backed by reality, or a god or vision that looks impressive but holds no power. The standard reference works treat all of these as one word rather than several, because the underlying idea never changes: this is the thing that buckles the moment you lean on it.

The three senses below are the three places that one idea lands. A builder who works without God builds in vain (the futility side). A witness who lies in court bears a worthless testimony (the false-speech side). A prophet who claims a vision he never received is selling an empty picture (the worthless-fake side). Notice that the middle and last shade into each other: a lie and a fake idol are both things that pretend to substance they do not have.

The reason translators reach for so many different English words here (vain, false, worthless, empty, lying) is that English has no single word that covers all three settings at once. The Hebrew does, and that breadth is the point. Its closest single-line summary is the thing that cannot bear the weight of the trust placed in it, and that, by being trusted anyway, turns into a lie.

Nuances

1aemptiness as futile effort or sheer nothingness: a labor that yields nothing, a hope that comes to nothing
Job 7:3Job 15:31 (2×)Psa 60:11(13)Psa 89:47(48)Psa 108:12Psa 127:1Psa 127:2Isa 30:28Jer 2:30Jer 4:30Jer 6:29Jer 46:11
1bemptiness of speech: a word, oath, witness, or report that has nothing real behind it, hence false or baseless
Exo 20:7 (2×)Exo 23:1Deu 5:11 (2×)Deu 5:20Psa 12:2(3)Psa 24:4Psa 41:6(7)Psa 139:20Psa 144:8Psa 144:11Pro 30:8Isa 59:4
1cworthlessness in things or people that pretend to substance: fake gods and idols, lying prophetic visions, worthless conduct or company
Job 11:11Psa 26:4Psa 31:6(7)Psa 119:37Isa 1:13Isa 5:18Jer 18:15Lam 2:14Ezk 12:24Ezk 13:6Ezk 13:7Ezk 13:8

What scholars say about shav

The major lexica (BDB, HALOT, DCH, Gesenius 18, TDOT, TLOT, NIDOTTE, TWOT) treat shav as a single polysemous noun rather than two homonyms, disagreeing only over which pole of its range carries primary weight: BDB and Hamilton (TWOT) foreground emptiness/vanity, Sawyer (TLOT) foregrounds deceit, and Reiterer (TDOT) treats it as an integrated theological field overlapping hebel and sheqer. BDB parses three sub-senses (emptiness/nothingness; emptiness of speech/lying; worthlessness of conduct or person), the scheme NIDOTTE (Shepherd) follows; HALOT groups the material into deceit and in-vain; DCH (Clines) deliberately excludes etymology and offers a single distributional gloss bundle. The Deuteronomy 5:20 reading ed shav against Exodus 20:16 ed sheqer is the key datum that the two words were juridically interchangeable yet not identical, shav being the broader, baseless term (Klopfenstein, Die Luge nach dem Alten Testament). The third commandment's choice of shav over the narrower sheqer of Leviticus 19:12 is widely read as deliberately comprehensive (Miller, Houtman, Harrelson), with major commentators ranging across in-vain (Cassuto), perjury (Propp, Childs, Tigay, Weinfeld, Sarna), magical misuse of the name (Mowinckel, Kraus, Crusemann, Dohmen), and bearing the name in conduct (Imes). The older etymological link to shoah (devastation) has eroded: HALOT, Klein, and Gesenius 18 now treat shav (from a Proto-Semitic root for empty/bad, cognate with Arabic) and shoah as homonymous but historically distinct.

Where scholars disagree about shav

Whether shav (vanity, falsehood) and shoah (devastation, ruin) descend from one root or are two separate roots that came to sound alike.

  • majorityTwo historically distinct roots that converged in sound: shav from a Proto-Semitic root for empty or bad (cognate with Arabic), and shoah from a separate root for crashing or laying waste. This is the dominant modern view.; Koehler and Baumgartner, HALOT, s.v. שָׁוְא; Ernest Klein, A Comprehensive Etymological Dictionary of the Hebrew Language (Carta, 1987), s.vv.; Gesenius, Handwörterbuch, 18th ed. (Springer, 2013)
  • minorityOne root, the abstract noun derived from a verbal sense of being desolate or laying waste, which is the basis of the older gloss linking vanity to destruction.; BDB, s.vv. שָׁוְא and שׁוֹא

How broad the third commandment's prohibition is, given that it uses shav rather than the narrower word for an outright lie used in Leviticus 19:12.

  • contestedThe breadth is deliberate: the commandment is calibrated to cover perjury, sorcerous invocation, frivolous oath, blasphemy, and unworthy representation under one rubric.; Patrick D. Miller, The Ten Commandments (Interpretation; WJK, 2009), 63-86; Cornelis Houtman, Exodus, vol. 3 (HCOT; Peeters, 2000), 25-35
  • contestedIt principally concerns false or empty oaths (perjury), by analogy with oath language elsewhere.; William H. C. Propp, Exodus 19-40 (AYB 2A; Yale, 2006), 167-180; Brevard S. Childs, The Book of Exodus (OTL; Westminster, 1974), 410-412
  • minorityIt targets bearing the divine name falsely in conduct, reading the verb as bear rather than speak.; Carmen Joy Imes, Bearing YHWH's Name at Sinai (Eisenbrauns, 2018)
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • BDB, A Hebrew and English Lexicon of the Old Testament (Clarendon, 1907), s.v. שָׁוְאlexicon
  • Koehler and Baumgartner, HALOT, trans. M. E. J. Richardson (Brill, 1994-2000), s.v. שָׁוְאlexicon
  • David J. A. Clines, Dictionary of Classical Hebrew (DCH) 8 (Sheffield Phoenix, 2011), s.v. שָׁוְאlexicon
  • Wilhelm Gesenius, Hebräisches und Aramäisches Handwörterbuch, 18th ed. (Springer, 2013), 1334lexicon
  • Friedrich V. Reiterer, "שָׁוְא šāwʾ," TDOT 14 (Eerdmans, 2004), 447-460lexicon
  • John F. A. Sawyer, "שָׁוְא šāwʾ," TLOT 3 (Hendrickson, 1997), 1310-1312lexicon
  • J. Shepherd, "שָׁוְא," NIDOTTE 4 (Zondervan, 1997), 53-55lexicon
  • Victor P. Hamilton, "שָׁוְא," TWOT #2338a (Moody, 1980)lexicon
  • Martin A. Klopfenstein, Die Lüge nach dem Alten Testament (Gotthelf, 1964), 313-317monograph
  • William H. C. Propp, Exodus 19-40 (Anchor Yale Bible 2A; Yale, 2006), 167-180commentary
  • Brevard S. Childs, The Book of Exodus (OTL; Westminster, 1974), 388-428commentary
  • Carmen Joy Imes, Bearing YHWH's Name at Sinai (BBR Supplement 19; Eisenbrauns, 2018)monograph
  • Walther Zimmerli, Ezekiel 1 (Hermeneia; Fortress, 1979), 290-296commentary
  • Moshe Greenberg, Ezekiel 1-20 (Anchor Bible 22; Doubleday, 1983), 232-243commentary

All attested forms of שָׁוְא

m s absolute

שָׁוְא, שָּׁוְא, שָּׁוא, שָּׁיו

Exo 23:1, Deu 5:20, Job 7:3, Job 11:11, Job 15:31, Job 31:5, Job 35:13, Psa 12:2