Meaning
is primarily equivalent to herkos, "a fence, an enclosure, that which restrains a person;" hence, "an oath." The Lord's command in Mat 5:33 was a condemnation of the minute and arbitrary restrictions imposed by the scribes and Pharisees in the matter of adjurations, by which God's Name was profaned. The injunction is repeated in Jam 5:12. The language of the Apostle Paul, e.g., in Gal 1:20, 1Th 5:27 was not inconsistent with Christ's prohibition, read in the light of its context. Contrast the "oaths" mentioned in Mat 14:7, Mat 14:9, Mat 26:72, Mar 6:26.
Heb 6:16 refers to the confirmation of a compact among men, guaranteeing the discharge of liabilities; in their disputes "the oath is final for confirmation." This is referred to in order to illustrate the greater subject of God's "oath" to Abraham, confirming His promise; cp. Luk 1:73, Act 2:30. Cp. the verbs horkizo, and exorkizo, under ADJURE.
<2,,3728, horkomosia>
denotes "an affirmation on oath" (from No. 1 and omnumi, "to swear"). This is used in Heb 1:7-21 (twice), Heb 7:28 of the establishment of the Priesthood of Christ, the Son of God, appointed a Priest after the order of Melchizedek, and "perfected for evermore." In the Sept., Eze 1:17-19.
Note: For anathematizo in Act 23:21, AV, "have bound (themselves) with an oath," see CURSE.
