Proverbs 9:8 — Word Study
WLCאַל־ תּ֣וֹכַח לֵ֭ץ פֶּן־ יִשְׂנָאֶ֑ךָּ הוֹכַ֥ח לְ֝חָכָ֗ם וְיֶאֱהָבֶֽךָּ׃
BSADo notʼal [refrain from, lest] rebukeyâkach▸ [correct, argue with] a mockerlûwts [scoffer, one who scorns] orpên he will hate yousânêʼ▸ [likely to, tend to, intensely dislike, have hostility towards] rebukeyâkach [give reproof to, convince] a wise [man]châkâm [prudent, skilled] and he will love youʼâhab▸ [tend to, likely to, have affection for, respect]
| Greek | English | Parsing |
|---|---|---|
| אַל־ | may not | Particle |
| תּ֣וֹכַח | you reprove | Verb, Hiphil, jussive second person masculine singular |
| לֵ֭ץ | a mocker | Adj |
| פֶּן־ | lest | Particle |
| יִשְׂנָאֶ֑ךָּ | he should hate you | Verb qal imperfect third person masculine singular, suffix |
| הוֹכַ֥ח | reprove | Verb, Hiphil, imperative second person masculine singular |
| לְ֝חָכָ֗ם | a wise [person] | Preposition |
| וְיֶאֱהָבֶֽךָּ׃ | and he will love you | Conjunction, verb qal third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Do not rebuke a mocker, or he will hate you; rebuke a wise man, and he will love you. |
| KJV | Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. |
| ASV | Reprove not a scoffer, lest he hate thee: Reprove a wise man, and he will love thee. |
| YLT | Reprove not a scorner, lest he hate thee, Give reproof to the wise, and he loveth thee. |
| WEB | Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you. |
| BBE | Do not say sharp words to a man of pride, or he will have hate for you; make them clear to a wise man, and you will be dear to him. |
Where they part company is לֵ֭ץ — see How Translations Differ.
The sentence is structured around two main actions, each with a consequence, illustrating the contrasting responses to correction.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכַח
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 9:8
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 Correctiongenerated
Proverbs 9:8 teaches that rebuking a mocker can lead to hostility, while a wise person will appreciate correction. This verse is part of a broader discourse on the nature of wisdom and the appropriate responses to it, emphasizing the value of constructive criticism. The surrounding verses (like Proverbs 9:7 and Proverbs 9:9) highlight the importance of discernment in giving and receiving correction.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 23:9 | Do not speak to a fool, for he will despise the wisdom of your words. |
| 2 | Proverbs 29:1 | A man who remains stiff-necked after much reproof will suddenly be shattered beyond recovery. |
| 3 | Numbers 14:6–10 | Joshua son of Nun and Caleb son of Jephunneh, who were among those who had spied out the land, tore their clothes |
| 4 | 1 Kings 22:8 | The king of Israel answered, “There is still one man who can ask the LORD, but I hate him because he never prophesies anything good for me, but only bad. He is Micaiah son of Imlah.” “The king should not say that!” Jehoshaphat replied. |
| 5 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יָכַח, To.khachgenerated
The verb יָכַח (yakach) is a Hiphil form meaning 'to rebuke' or 'to correct'. It carries the connotation of engaging in a process of argumentation or justification, indicating a more active role in guiding someone back to the right path.
This word appears in contexts where correction is necessary, suggesting that it is not merely about pointing out faults but also about leading someone toward wisdom. The parsing as a jussive indicates a command or strong suggestion, emphasizing the urgency of the action.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Do not rebuke a mocker, or he will hate you; rebuke a wise man, and he will love you.' This wording is consistent across several translations, including the KJV and ASV.
Where translations differ is in the rendering of לֵ֭ץ — letz — which is translated as a mocker (BSB, MSB, NETB, ULB) or scoffer (ASV, WEB).
Sentence Structuregenerated
The structure of the verse is composed of two main clauses connected by a semicolon, emphasizing the contrast between the responses of a mocker and a wise man. The finite verbs תּ֣וֹכַח (to rebuke) and הוֹכַ֥ח (reprove) anchor the actions being described.
The first clause warns against rebuking a mocker, while the second encourages rebuking a wise man. This structure highlights the different outcomes based on the audience's character.
Septuagint Backgroundgenerated
The Septuagint translates יָכַח as ἔλεγξε (elegxe), which means 'to reprove' or 'to correct.' This choice retains the original meaning while adapting it to the Greek context, suggesting a similar understanding of correction.
The use of κακούς for לֵ֭ץ indicates a broader interpretation, as it can imply not just mockery but also a general sense of wickedness.
In plain words — the whole versegenerated
Proverbs 9:8 advises against rebuking a mocker, as this will lead to hatred. In contrast, a wise person will appreciate correction and respond with love. This highlights the importance of knowing how to approach different types of people when offering guidance.
Frequently Asked Questionsgenerated
Rebuking a mocker often leads to hostility, as they are resistant to correction.
A wise person values correction and will respond positively, leading to growth and deeper understanding.
Observing how individuals respond to correction can help distinguish between those who are open to wisdom and those who are not.
Failing to address a mocker's behavior may allow their negative influence to persist without challenge.
Reflection Questionsgenerated
- How do I respond when someone corrects me? Am I more like a mocker or a wise person?
- What are some ways I can offer constructive criticism to others?
- How can I better discern when to correct someone and when to refrain?
- In what situations have I seen the importance of wise counsel in my life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on the themes of correction and wisdom in this verse, emphasizing the value of admonishment and the nature of wise individuals.
It happens regularly and it happens often that a man is cast down for a short time while he is being reproved, that he resists and fights back.Early Church Fathers on Proverbs 9 →
Let us always admonish each other in charity. As often as any one of us sins, let us willingly and patiently accept the reproof of a neighbor or a friend, because of what is said: “Reprove a wise man, and he will love you;Early Church Fathers on Proverbs 9 →
Rebuke a wise man, and he will love you. He speaks of a wise man who is in progress, that is, a lover of wisdom, whom he previously called a little one due to humility. For a perfect wise man does not need to be rebuked.Early Church Fathers on Proverbs 9 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Proverbs 9:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleReprove not a scorner, lest he hate thee,.... For wicked men are apt to hate those that publicly rebuke them, Amos 5:10.
Read John Gill on Proverbs 9 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryReprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee. Reprove not a scorner, lest he hate thee.
Read Robert Jamieson on Proverbs 9 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReprove not a scorner; an obstinate and incorrigible sinner, who scornfully rejects and despiseth the means of amendment. Thus physicians deny physic to persons in desperate condition. Lest he hate thee; whereby thou wilt not only expose thyself without necessity to his malice and rage, but also make thyself utterly uncapable of doing him that good which possibly thou mightest do by other more prudent and proper means. Rebuke a wise man; who is opposed to the scorner, to intimate that scorners, howsoever they are thought by themselves or others to be witty or wise, yet in God’ s account, and in truth, are fools. He will love thee; both for that faithfulness and charity which he perceiveth…
Read Matthew Poole on Proverbs 9 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 9:8 Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.Ver. 8. Reprove not a scorner.] See my "Commonplace of Admonition." Look how dogs prefer loathsome carrion before the sweetest odours, and would fly in the faces of such as would drive them from it: so is it here. And he will love thee.] When he hath well considered he will, though, for present, he may seem to do otherwise; as Ass swaggered with the prophet, and put him in prison. We read in the ecclesiastical history that Agapetus, bishop of Rome, being sent by Theodatus, king of Goths, to Constantinople on an embassy to Justinian, and having obtained a peace, he was earnestly entreated by the…
Read John Trapp on Proverbs 9 →CambridgeThe Cambridge Bible for Schools and Colleges7–9. There is some abruptness in the introduction of these verses, which seem to interrupt the even flow of the invitation given by Wisdom. The majority of commentators regard them as the justification offered by Wisdom of her own course, in confining her invitation to the simple, and not extending it to the scorner and the wicked. This explanation, however, leaves us still to enquire why any such justification should here be called for. But if the cry “forsake” (Proverbs 9:6), be as it were the key-note of the appeal, then these verses shew cause alike why Wisdom should not reprove the scorners herself, and why the simple should not linger in their company in the delusive hope of winning…
Read Cambridge on Proverbs 9 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. Reprove not a scorner — This is not to be understood as an imperative prohibition, to be observed in all cases; but as a strong way of stating the effects of reproof upon a scoffer: if thou reprove, etc.
Read Daniel Denison Whedon on Proverbs 9 →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
Do not rebuke a mocker, or he will hate you; rebuke a wise man, and he will love you.
Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you.
Do not rebuke a mocker, or he will hate you; rebuke a wise man, and he will love you.
Do not reprove a mocker or he will hate you; reprove a wise person and he will love you.
Tyndale line
Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.
Reprove not a scoffer, lest he hate thee: Reprove a wise man, and he will love thee.
Reprove not a scorner, lest he hate thee: reprove a wise man, and he will love thee.
Reprove not a scorner, lest he shall hate thee: rebuke a wise man, and he will love thee.
Rebuke not a scorner, least he hate thee: but rebuke a wise man, and he will loue thee.
Strictly literal
Reprove not a scorner, lest he hate thee; reprove a wise [man], and he will love thee.
Reprove not a scorner, lest he hate thee, Give reproof to the wise, and he loveth thee.
Do not reprove a scorner, lest he hate you, || Give reproof to the wise, and he loves you.
Do not correct a scorner, lest he hate thee: reprove a wise man, and he will love thee.
Do not reprove a mocker, or he will hate you; reprove a wise man, and he will love you.
From the Latin
Rebuke not a scorner lest he hate thee. Rebuke a wise man, and he will love thee.
Simplified
So don't argue with mockers or they'll only hate you; argue with the wise and they'll love you.
Do not say sharp words to a man of pride, or he will have hate for you; make them clear to a wise man, and you will be dear to him.
Word by word, the decisions they made
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 of Proverbs 9:8 states, "אַל־ תּ֣וֹכַח לֵ֭ץ פֶּן־ יִשְׂנָאֶ֑ךָּ הוֹכַ֥ח לְ֝חָכָ֗ם וְיֶאֱהָבֶֽךָּ׃" The Septuagint agrees with the Masoretic Text in meaning, as all eight words correspond, though the word order and articles are different due to the nature of the Greek translation. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this specific verse, confirming the consistency of the text across these witnesses.
אַל־ תּ֣וֹכַח לֵ֭ץ פֶּן־ יִשְׂנָאֶ֑ךָּ הוֹכַ֥ח לְ֝חָכָ֗ם וְיֶאֱהָבֶֽךָּ׃
8 of the 8 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 9:8
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.
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Part — ParticleHTn
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Juss-2ms — Verb · Hiphil · jussive second person masculine singularHVhj2ms
לִיץ (luwts) means to scorn or mock, with various forms indicating actions like deriding or acting as a scorner. It can also refer to interpreting language or serving as an ambassador. The entries highlight its use in different contexts, including boasting and showing arrogance.
[לִיץ] vb. scorn
Qal scorn
Hiph.
deride
Pt. interpreter
Po‛lel scorners
Hithp. act as a scorner, shew oneself a mocker
base
H3887 [לִיץ] scorn .scorn
. . deride
. Pt. interpreter
.scorners
. act as a scorner, shew oneself a mocker
3887 luwts loots
a primitive root; properly, to make mouths at, i.e. to scoff;
hence (from the effort to pronounce a foreign language) to
interpret, or (generally) intercede:--ambassador, have in
derision, interpreter, make a mock, mocker, scorn(-er, -ful),
teacher.
לִיץ (luts) — to mock.
1) to scorn, make mouths at, talk arrogantly
1a) (Qal)
1a1) to boast
1a2) to scorn
1b) (Hiphil)
1b1) to mock, deride
1b2) to interpret (language)
1b2a) interpreter (participle)
1b2b) ambassador (fig.)
1c) (Hithpalpel) to be inflated, scoff, act as a scorner, show oneself a mocker
Also means: la.tsats (לָצַץ "to scorn" H3945)
Adj — AdjHAamsa
פֶּן־ (pen) is a conjunction meaning 'lest' or 'not,' often used to express a warning or fear of a potential negative outcome. It is derived from a root meaning 'removal' and is typically found in constructions that indicate a precautionary context. The entries consistently emphasize its adverbial use in cautionary statements.
פֶּן־ 133 (alw. with Makkeph) conj. (adverting or deprecating), lest
with impf.
with Pf., the result feared being conceived as having possibly already taken place
base
H6435 פֶּן־ (alw. with Makkeph) (adverting or deprecating), lest . with impf.
. with Pf., the result feared being conceived as having possibly already taken place
6435 pen pane
from 6437; properly, removal; used only (in the construction)
adverb as conjunction, lest:--(lest) (peradventure),
that...not.
see HEBREW for 06437
פֶּן־ (pen) — lest.
conj
1) lest, not, beware lest
adv
2) lest
Conj — ParticleHTc
שָׂנֵא (sane') is a primitive root meaning 'to hate.' It covers various forms of hatred, including personal animosity and enmity, and can refer to both humans and God. The word appears in different grammatical forms, with uses in Qal, Niphal, and Piel, indicating actions of hating or being hated. Its Aramaic equivalent is שְׂנָא.
שָׂנֵא 145 vb. hate
Qal 128 hate
Niph. is hated
Pi. enemy
base
H8130 שָׂנֵא hate
8130 sane' saw-nay'
a primitive root; to hate (personally):--enemy, foe, (be)
hate(-ful, -r), odious, X utterly.
שָׂנֵא (sa.ne) — to hate.
1) to hate, be hateful
1a) (Qal) to hate
1a1) of man
1a2) of God
1a3) hater, one hating, enemy (participle) (subst)
1b) (Niphal) to be hated
1c) (Piel) hater (participle)
1c1) of persons, nations, God, wisdom
Aramaic equivalent: se.ne (שְׂנָא "to hate" H8131)
V-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp2ms
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Impv-2ms — Verb · Hiphil · imperative second person masculine singularHVhv2ms
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Prep | Adj — PrepositionHR/Aamsa
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
Conj | V-Qal-Imperf-3ms | Suff — Conjunction · verb qal third person masculine singular · suffixHC/Vqu3ms/Sp2ms