Proverbs 29:3 — Word Study
WLCאִֽישׁ־ אֹהֵ֣ב חָ֭כְמָה יְשַׂמַּ֣ח אָבִ֑יו וְרֹעֶ֥ה ז֝וֹנ֗וֹת יְאַבֶּד־ הֽוֹן׃
BSAA manʼîysh [lover of wisdom, eager to learn] who lovesʼâhab [has affection for, cherishes] wisdomchokmâh [skill, prudence, or good judgment] brings joysâmach▸ [causes to be, results in, rejoicing, gladness] to his fatherʼâb [parent, ancestor] but a companionrâʻâh [friend, associate] of prostituteszânâh [those who fornicate, are unfaithful] squandersʼâbad▸ [wastes, destroys] his wealthhôwn [substance, valuable possessions]
| Greek | English | Parsing |
|---|---|---|
| אִֽישׁ־ | a person | Noun common, masculine singular absolute |
| אֹהֵ֣ב | [who] loves | Verb, Qal, participle (active) masculine singular |
| חָ֭כְמָה | wisdom | Noun common, feminine singular absolute |
| יְשַׂמַּ֣ח | he makes glad | Verb, Piel, imperfect third person masculine singular |
| אָבִ֑יו | father his | Noun common masculine singular construct, suffix |
| וְרֹעֶ֥ה | and [one who] associates with | Conjunction, verb qal participle (active) masculine singular |
| ז֝וֹנ֗וֹת | prostitutes | Verb, Qal, participle (active) feminine plural |
| יְאַבֶּד־ | he destroys | Verb, Piel, imperfect third person masculine singular |
| הֽוֹן׃ | wealth | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A man who loves wisdom brings joy to his father, but a companion of prostitutes squanders his wealth. |
| KJV | Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance. |
| ASV | Whoso loveth wisdom rejoiceth his father; But he that keepeth company with harlots wasteth his substance. |
| YLT | A man loving wisdom rejoiceth his father, And a friend of harlots destroyeth wealth. |
| WEB | Whoever loves wisdom brings joy to his father; but a companion of prostitutes squanders his wealth. |
| BBE | A man who is a lover of wisdom is a joy to his father: but he who goes in the company of loose women is a waster of wealth. |
Translations agree on the meanings of the key terms in this verse.
The sentence consists of a main clause followed by a contrasting subordinate clause, emphasizing the difference between wisdom and folly.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָהֵב
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 29:3
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 and Its Consequencesgenerated
Proverbs 29:3 contrasts the outcomes of wisdom and foolishness. The wise man brings joy to his father, indicating that wisdom is valued and leads to positive familial relationships. In contrast, the companion of prostitutes squanders his wealth, suggesting that poor choices lead to loss and regret. This theme of wisdom versus folly is prevalent throughout the book of Proverbs, as seen in Proverbs 10:1 and Proverbs 15:20.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 10:1 | The proverbs of Solomon: A wise son brings joy to his father, but a foolish son grief to his mother. |
| 2 | Proverbs 15:20 | A wise son brings joy to his father, but a foolish man despises his mother. |
| 3 | Proverbs 23:15–24 | My son, if your heart is wise, my own heart will indeed rejoice. |
| 4 | Proverbs 27:11 | Be wise, my son, and bring joy to my heart, so that I can answer him who taunts me. |
| 5 | Luke 1:13–17 | But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָ֭כְמָה, chokh.mahgenerated
The Hebrew word חָ֭כְמָה (chokmah) refers to wisdom, encompassing skill, prudence, and good judgment. It is a feminine noun, indicating that wisdom is often personified in the scriptures. The root of the word suggests an understanding that leads to practical application in various areas of life, including moral and ethical decisions.
In this verse, wisdom is contrasted with the folly of associating with prostitutes, emphasizing the value of wise choices and their positive outcomes.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The sentence structure is governed by the finite verbs יְשַׂמַּ֣ח and יְאַבֶּד־, which express the actions of the subject. The first clause presents the subject, a man who loves wisdom, and the second clause contrasts this with a companion of prostitutes.
The Hebrew word order places emphasis on the actions of the wise man first, followed by the consequences of the foolish companion, highlighting the moral lesson.
Septuagint Backgroundgenerated
The Septuagint translates חָ֭כְמָה as σοφίαν, which also means wisdom. This choice aligns with the Hebrew meaning, emphasizing the importance of wisdom in both texts.
The Greek word for 'prostitutes' is πόρνας, which carries the same connotation of unfaithfulness and moral decay as the Hebrew.
In plain words — the whole versegenerated
Proverbs 29:3 teaches that a man who loves wisdom brings joy to his father, while a companion of prostitutes squanders his wealth. This verse highlights the value of wisdom and the consequences of poor choices.
Frequently Asked Questionsgenerated
To love wisdom means to have a deep appreciation and desire for knowledge, understanding, and good judgment, which leads to positive outcomes in life.
Associating with prostitutes symbolizes poor choices and moral failure, which can lead to financial ruin and diminished relationships.
A father’s joy signifies the positive impact that a wise and virtuous life can have on family relationships, reflecting values that are cherished in the community.
This verse relates to other proverbs that emphasize the benefits of wisdom and the pitfalls of folly, reinforcing the overarching theme of the book.
Reflection Questionsgenerated
- In what ways can I seek wisdom in my daily life?
- How do my choices reflect my values and the wisdom I pursue?
- What relationships in my life encourage me to grow in wisdom?
- How can I avoid the pitfalls of poor associations that lead to loss?
The early church on this verse — how the Fathers read it
Clement of Alexandria quotes this verse to illustrate the importance of loving wisdom in preserving moral integrity.
In my view, the sketch of a soul which yearns to preserve the blessed tradition without losing a single drop runs something like this: “When a man loves wisdom,Early Church Fathers on Proverbs 29 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 29:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhoso loveth wisdom rejoiceth his father,.... He that is a philosopher, especially a religious one, that not only loves and seeks after natural wisdom, but moral wisdom and knowledge; and more
Read John Gill on Proverbs 29 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
Read Robert Jamieson on Proverbs 29 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLoveth wisdom; and therefore hateth and escheweth all folly and wickedness. Keepeth company with harlots; whereby he plainly discovers himself to want wisdom; of which see , &c. Spendeth his substance; whereby he not only ruineth himself, but also grieveth his father, as is implied from the opposite clause.
Read Matthew Poole on Proverbs 29 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth [his] substance.Ver. 3. Whoso loveth wisdom rejoiceth his father.] But he that keepeth company with harlots.] Those she sinners, as they call them, are costly creatures, and they that keep them care not what cost they cast away upon them.
Read John Trapp on Proverbs 29 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Whoso loveth wisdom . . .—This verse is illustrated by the parable of the prodigal son (see Luke 15).
Read Charles John Ellicott on Proverbs 29 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. But he that keepeth company] רעה roeh, he that feedeth harlots, יאבד yeabed, shall utterly destroy his substance. Has there ever been a single case to the contrary?
Read AdamClarke on Proverbs 29 →
CambridgeThe Cambridge Bible for Schools and Colleges3. wisdom] regarded, as the second clause of the verse shews, as leading to purity of life. Comp. Proverbs 2:10; Proverbs 2:16. spendeth] Rather, wasteth, R.V. ἀπολεῖ, LXX. Comp. διεσκόρπισετὴνοὐσίαναὐτοῦ … ὁκαταφαγώνσουτὸνβίονμετὰτῶνπορνῶν, Luke 15:13; Luke 15:30.
Read Cambridge on Proverbs 29 →
Albert Barnes1798–1870Barnes' Notes on the BibleSpendeth ... - The laws of parallelism would lead us to expect “troubleth his father,” but that is passed over as a thing about which the profligate would not care, and he is reminded of what comes
Read Albert Barnes on Proverbs 29 →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
A man who loves wisdom brings joy to his father, but a companion of prostitutes squanders his wealth.
Whoever loves wisdom brings joy to his father; but a companion of prostitutes squanders his wealth.
A man who loves wisdom brings joy to his father, but a companion of prostitutes squanders his wealth.
The man who loves wisdom brings joy to his father, but whoever associates with prostitutes wastes his wealth.
Tyndale line
Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
Whoso loveth wisdom rejoiceth his father; But he that keepeth company with harlots wasteth his substance.
Whoso loveth wisdom rejoiceth his father: but he that keepeth company with harlots wasteth his substance.
He that loveth wisdom rejoiceth his father: but he that keepeth company with harlots spendeth his substance.
A man that loueth wisdome, reioyceth his father: but he that feedeth harlots, wasteth his substance.
Strictly literal
Whoso loveth wisdom rejoiceth his father; but he that is a companion of harlots destroyeth [his] substance.
A man loving wisdom rejoiceth his father, And a friend of harlots destroyeth wealth.
A man loving wisdom makes his father glad, || And a friend of harlots destroys wealth.
The man that loveth wisdom causeth his father to rejoice; but he that keepeth company with harlots wasteth [his] wealth.
Whoever loves wisdom makes his father rejoice, but he who keeps company with prostitutes destroys his wealth.
From the Latin
A man that loveth wisdom, rejoiceth his father: but he that maintaineth bar lots, shall squander away his substance.
Simplified
A man who loves wisdom makes his father happy, but one who visits prostitutes throws away his money.
A man who is a lover of wisdom is a joy to his father: but he who goes in the company of loose women is a waster of wealth.
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 states, "A man who loves wisdom brings joy to his father, but a companion of prostitutes squanders his wealth." The Septuagint agrees with this verse, matching all nine words in a word-by-word correspondence, though its word order and articles may differ from the Hebrew. There are no significant differences in meaning between these two texts for this verse.
אִֽישׁ־ אֹהֵ֣ב חָ֭כְמָה יְשַׂמַּ֣ח אָבִ֑יו וְרֹעֶ֥ה ז֝וֹנ֗וֹת יְאַבֶּד־ הֽוֹן׃
9 of the 9 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 29:3
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 אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אָהֵב (*'ahab*) means 'to love' and encompasses various forms of affection, including human love for others, love for God, and even appetites for things like food and wisdom. It can also refer to friendship and divine love towards humanity, particularly Israel. The entries indicate that it can function in different grammatical forms, such as participles for 'lovely' or 'loveable'.
אָהֵב 216 vb. love
Qal
human love to human object
less oft. of appetite
love to God
esp. Pt.
of divine love
Niph. Pt. pl. lovely, loveable
Pi.
friends
lovers
base
H157 אָהֵב love
157 'ahab aw-hab'
or raheb {aw-habe'}; a primitive root; to have affection for
(sexually or otherwise):--(be-)love(-d, -ly, -r), like,
friend.
אָהֵב (a.hav) — to love: lover.
: lover
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
1a5b) to people Israel
1a5c) to righteousness
1b) (Niphal)
1b1) lovely (participle)
1b2) loveable (participle)
1c) (Piel)
1c1) friends
1c2) lovers (fig. of adulterers)
2) to like
Also means: a.hav (אָהֵב ": friend" H0157H)
אָהֵב (a.hav) — to love: friend.
: friend
1) to love
1a) (Qal)
1a1) human love for another, includes family, and sexual
1a2) human appetite for objects such as food, drink, sleep, wisdom
1a3) human love for or to God
1a4) act of being a friend
1a4a) lover (participle)
1a4b) friend (participle)
1a5) God's love toward man
1a5a) to individual men
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
luvz (Ps 45:1, title).
See PSALMS.
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
שָׂמַח (samach) is a Hebrew verb meaning to rejoice or be glad. It can express joy in everyday life, religious contexts, or even exultation. The verb has different forms: Qal (to rejoice), Piel (to cause to rejoice), and Hiphil (to make glad). The entries indicate a range of meanings related to joy and merriment.
שָׂמַח, שָׂמִ֑חַ 154 vb. rejoice, be glad
Qal 126
in common life
rejoice religiously
subj. י׳
Pi. cause to rejoice, gladden
Hiph. = Pi.
base
H8055 שָׂמַח, שָׂמִ֑חַ rejoice, be glad
8055 samach saw-makh'
a primitive root; probably to brighten up, i.e.
(figuratively) be (causatively, make) blithe or
gleesome:--cheer up, be (make) glad, (have, make) joy(-ful),
be (make) merry, (cause to, make to) rejoice, X very.
שָׂמַח (sa.mach) — to rejoice.
1) to rejoice, be glad
1a) (Qal)
1a1) to rejoice
1a2) to rejoice (arrogantly), exult (at)
1a3) to rejoice (religiously)
1b) (Piel) to cause to rejoice, gladden, make glad
1c) (Hiphil) to cause to rejoice, gladden, make glad
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
אָב (av) means 'father' and encompasses various roles such as the literal father of an individual, God as the father of His people, and the head of a household or clan. It can also refer to an ancestor, originator of a profession, or a figure of respect and protection. Notably, it can imply a ruler or chief in later contexts.
אָב 1101 n.m. father
father of individual
of God as father of his people
head of household, family or clan
ancestor
originator or patron of a class, profession, or art
fig. of producer, generator
fig. of benevolence & protection
term of respect & honor
specif., ruler, chief (late)
base
H1 אָב father . father of individual
. of God as father of his people
. head of household, family or clan
. ancestor
. originator or patron of a class, profession, or art
. fig. of producer, generator
. fig. of benevolence & protection
. term of respect & honor
. specif., ruler, chief (late)
1 'ab awb
a primitive word; father, in a literal and immediate, or
figurative and remote application):--chief,
(fore-)father(-less), X patrimony, principal. Compare names
in "Abi-".
אָב (av) — father.
1) father of an individual
2) of God as father of his people
3) head or founder of a household, group, family, or clan
4) ancestor
4a) grandfather, forefathers - of person
4b) of people
5) originator or patron of a class, profession, or art
6) of producer, generator (fig.)
7) of benevolence and protection (fig.)
8) term of respect and honour
9) ruler or chief (spec.)
Also means: av (אַב "father" H0002)
אָב (av) — (Huram)-abi.
A man living at the time of United Monarchy, first mentioned at 1Ki.7.13; also called Huram-abi (KJV: "Huram my father's") at 2Ch.2.13; 4.16;
Combined with chi.ram (חִירָם "Hiram" H2438H)
אָב (av) — father of.
The father of Gibeon, also known as Abiel - a man of the tribe of Benjamin living at the time of United Monarchy, first mentioned at 1Sa.9.1;
son of: Zeror (H6872C); married to Maacah (H4601N);
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
The Hebrew word רָעָה (*ra'ah*) is built from a primitive root meaning to tend or pasture a flock. It covers a range of meanings including to graze, rule, associate with, and befriend. The term appears in contexts related to shepherding and companionship, with a specific mention of the 'binding-house of shepherds' in 2 Kings 10:12.
בֵּית־עֵ֫קֶד הָרֹעִים perh. n.pr.loc. (binding-house of the shepherds) 2 K 10:12
base
רָעָה 167 vb. pasture, tend, graze
Qal
trans.
intrans.
Niph. poss.
Hiph. v.
base
[רָעָה] vb. prob. associate with
Qal cherish faithfulness
Hithp. do not make companionship with a bad-tempered man
base
[רָעָה] vb. denom. Pi. be a special friend;—Ju 14:20
ref
H7462a בֵּית־עֵ֫קֶד הָרֹעִים binding-house of shepherds H7462b רָעָה pasture, tend, graze H7462c רָעָה prob. associate with H7462d רָעָה vb. denom. Pi. be a special friend
7462 ra`ah raw-aw'
a primitive root; to tend a flock; i.e. pasture it;
intransitively, to graze (literally or figuratively);
generally to rule; by extension, to associate with (as a
friend):--X break, companion, keep company with, devour, eat
up, evil entreat, feed, use as a friend, make friendship with,
herdman, keep (sheep)(-er), pastor, + shearing house,
shepherd, wander, waste.
בֵּית־עֵ֫קֶד הָרֹעִים (bet-e.qed ha.ro.im) — House of Shepherds.
Ra'ah = "pasturing"
perh. "binding-house of the shepherds"
רָעָה (ra.ah) — to pasture.
1) to pasture, tend, graze, feed
1a) (Qal)
1a1) to tend, pasture
1a1a) to shepherd
1a1b) of ruler, teacher (fig)
1a1c) of people as flock (fig)
1a1d) shepherd, herdsman (subst)
1a2) to feed, graze
1a2a) of cows, sheep etc (literal)
1a2b) of idolater, Israel as flock (fig)
1b) (Hiphil) shepherd, shepherdess
Also means: ro.i (רֹעִי "to shepherd" H7473)
רָעָה (ra.ah) — to accompany.
1) to associate with, be a friend of (meaning probable)
1a) (Qal) to associate with
1b) (Hithpael) to be companions
רָעָה (ra.ah) — to befriend.
(Piel) to be a special friend
Conj | V-Qal — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
זָנָה (zanah) is a Hebrew verb meaning to commit fornication or to be a harlot. It encompasses a range of actions, including adultery and idolatry, with a focus on unfaithfulness, particularly in a figurative sense regarding one's relationship with God. The entries indicate that it can also refer to cult prostitution and moral defection, with various grammatical forms expressing different nuances of the term.
זָנָה vb. commit fornication, be a harlot
Qal
be or act as a harlot
fig. of improper intercourse with foreign nations
of intercourse with other deities
of moral defection
Pu. fornication was not done (in going) after thee
Hiph.
cause to commit fornication
commit fornication
base
H2181 זָנָה commit fornication, be a harlot
2181 zanah zaw-naw'
a primitive root (highly-fed and therefore wanton); to commit
adultery (usually of the female, and less often of simple
fornication, rarely of involuntary ravishment); figuratively,
to commit idolatry (the Jewish people being regarded as the
spouse of Jehovah):--(cause to) commit fornication, X
continually, X great, (be an, play the) harlot, (cause to be,
play the) whore, (commit, fall to) whoredom, (cause to) go
a-whoring, whorish.
זָנָה (za.nah) — to fornicate.
1) to commit fornication, be a harlot, play the harlot
1a) (Qal)
1a1) to be a harlot, act as a harlot, commit fornication
1a2) to commit adultery
1a3) to be a cult prostitute
1a4) to be unfaithful (to God) (fig.)
1b) (Pual) to play the harlot
1c) (Hiphil)
1c1) to cause to commit adultery
1c2) to force into prostitution
1c3) to commit fornication
V-Qal — Verb · Qal · participle (active) feminine pluralHVqrfpa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Piel-Imperf-3ms — Verb · Piel · imperfect third person masculine singularHVpi3ms
הוֹן (hown) refers to wealth, riches, or substance, and can also imply sufficiency or enough. It is primarily found in poetic contexts, particularly in Wisdom Literature like Proverbs. The term is derived from a related root that conveys the idea of wealth and value.
הוֹן n.m. wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
base
H1952 הוֹן wealth, sufficiency (poet., almost wholly WisdLt, especially Pr)
1952 hown hone
from the same as 1951 in the sense of 202; wealth; by
implication, enough:--enough, + for nought, riches, substance,
wealth.
see HEBREW for 01951
see HEBREW for 0202
הוֹן (hon) — substance.
1) wealth, riches, substance
1a) wealth
1b) price, high value
interj
2) enough!, sufficiency
N-ms — Noun common · masculine singular absoluteHNcmsa
→ See RICHES
