Hosea 4:18 — Word Study
WLCסָ֖ר סָבְאָ֑ם הַזְנֵ֣ה הִזְנ֔וּ אָהֲב֥וּ הֵב֛וּ קָל֖וֹן מָגִנֶּֽיהָ׃
BSAWhen their liquorçôbeʼ [drink, wine, or carousal] is goneçûwr■ ◂they turn to prostitutionzânâh [to depart, remove themselves, fornication, idolatry, or unfaithfulness] their rulersmâgên dearly loveʼâhab [have affection for, are devoted to] disgraceqâlôwn [dishonor, shame, or feelings of wrongdoing]
| Greek | English | Parsing |
|---|---|---|
| סָ֖ר | it has come to an end | Verb, Qal, perfect third person masculine singular |
| סָבְאָ֑ם | drink their | Noun common masculine singular construct, suffix |
| הַזְנֵ֣ה | certainly | Verb, Hiphil, infinitive absolute |
| הִזְנ֔וּ | they have prostituted themselves | Verb, Hiphil, perfect third person common plural |
| אָהֲב֥וּ | they have loved | Verb, Qal, perfect third person common plural |
| הֵב֛וּ | love | Verb, Qal, imperative second person masculine plural |
| קָל֖וֹן | shame | Noun common, masculine singular absolute |
| מָגִנֶּֽיהָ׃ | shields its | Suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When their liquor is gone, they turn to prostitution; their rulers dearly love disgrace. |
| KJV | Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. |
| ASV | Their drink is become sour; they play the harlot continually; her rulers dearly love shame. |
| YLT | Sour [is] their drink, They have gone diligently a-whoring, Her protectors have loved shame thoroughly. |
| WEB | Their drink has become sour. They play the prostitute continually. Her rulers dearly love their shameful way. |
| BBE | Their drink has become bitter; they are completely false; her rulers take pleasure in shame. |
Where they part company is in the interpretation of סָבְאָ֑ם — see How Translations Differ.
The sentence contains a main clause followed by two subordinate clauses, outlining the cause and effect of the situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbסוּר
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 — Hosea 4:18
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 — Israel's Unfaithfulnessgenerated
Hosea 4:18 addresses the consequences of Israel's indulgence in liquor and subsequent turn to unfaithfulness, illustrating a deeper spiritual corruption. The passage reflects a broader theme in Hosea, where the nation’s infidelity to God is likened to prostitution, emphasizing the severity of their actions and the love of their rulers for disgrace, as seen in Hosea 4:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:32–33 | But their vine is from the vine of Sodom and from the fields of Gomorrah. Their grapes are poisonous; their clusters are bitter. |
| 2 | Isaiah 1:21–22 | See how the faithful city has become a harlot! She once was full of justice; righteousness resided within her, but now only murderers! |
| 3 | Jeremiah 2:21 | I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine? |
| 4 | Hosea 4:2–10 | Cursing and lying, murder and stealing, and adultery are rampant; one act of bloodshed follows another. |
| 5 | 2 Kings 17:7–17 | All this happened because the people of Israel had sinned against the LORD their God, who had brought them out of the land of Egypt from under the hand of Pharaoh king of Egypt. They had worshiped other gods |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — סוּר, sargenerated
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses actions such as removal, avoidance, and coming to an end, often in the context of turning away from sin or wrongdoing. The parsing as a perfect third person masculine singular verb indicates a completed action.
In this verse, סוּר signifies the end of indulgence in liquor, leading to a shift towards unfaithfulness. This reflects a moral departure, highlighting the consequences of their actions.
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 finite verb סָ֖ר (sar) governs the sentence, with two clauses following it: the first clause describes the action of turning to prostitution, while the second clause states the rulers' affection for disgrace. The structure emphasizes the cause-and-effect relationship between the loss of liquor and the moral decline.
The sentence is built around the main action of turning away, with the rulers' love for disgrace providing a commentary on the state of leadership in Israel.
Septuagint Backgroundgenerated
The Septuagint translates סוּר as ᾑρέτισεν, which suggests a choice or selection, possibly indicating a more deliberate act of turning away. This choice may imply a deeper understanding of the moral implications of their actions.
The use of πορνεύοντες for הַזְנֵ֣ה highlights the act of prostitution, reinforcing the theme of unfaithfulness in the relationship between Israel and God.
In plain words — the whole versegenerated
Hosea 4:18 describes how, when the people's liquor is gone, they turn to prostitution, indicating a moral decline. Their rulers love disgrace, showing a lack of integrity in leadership. This verse highlights the consequences of indulgence and unfaithfulness.
Frequently Asked Questionsgenerated
Turning to prostitution symbolizes Israel's unfaithfulness to God, often equated with idolatry and moral corruption.
The loss of liquor signifies the end of indulgence, leading to a desperate turn towards unfaithfulness as a substitute for their lost pleasure.
The rulers are depicted as loving disgrace, indicating a corruption in leadership that mirrors the moral failings of the people.
This verse encapsulates the themes of indulgence, unfaithfulness, and moral decay, reflecting the broader message of Hosea regarding Israel's relationship with God.
Reflection Questionsgenerated
- In what ways can I recognize the dangers of indulgence in my own life?
- How can I ensure that my actions reflect faithfulness rather than unfaithfulness?
- What role does leadership play in influencing the moral state of a community?
- How can I seek to restore honor in areas of my life where I have experienced shame?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hosea 4:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTheir drink is sour,.... In their stomachs, having drank so much that they cannot digest it; hence nauseous eructations, with a filthy stench, are belched out; so it is a charge of drunkenness which
Read John Gill on Hosea 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTheir drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. Their drink is sour - metaphor for utter degeneracy of principle (Isaiah 1:22).
Read Robert Jamieson on Hosea 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough in their idol feasts they drink wine and strong drinks, yet this is either sour and unpleasant, or corrupt and hurtful, there is no good savour in it; therefore, O Judah, decline thou the intimate familiarity, and have nothing to do with the idolatries, of Israel. They have committed whoredom, both spiritual and corporal, continually, without ceasing from Jeroboam’ s time to this day, two hundred years, one king after another, and one idolater after another; not one but either was an idolatrous worshipper of Baal or the calves, &c. Her rulers with shame do love, Give ye; beside all this, there is shameful oppression and bribery among them; and what good then, O Judah, canst thou look…
Read Matthew Poole on Hosea 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsHosea 4:18 Their drink is sour: they have committed whoredom continually: her rulers [with] shame do love, Give ye.Ver. 18. Their drink is sour] That is, they are past grace, and it is now past time a day to do them good: for thou seest how the matter mends with them, even as sour ale mends in summer: and how they even stink above ground, as Psalms 14:2. Vina probantur odore, colore, sapore, &c., but their wine hath neither good colour, smell, nor savour or taste; it is dead and gone, and they are as trees twice dead and rotten, and therefore pulled up by the roots, such as the Latins call vappae, worthless fellows, that is, past the best, and now good for nothing: see Isaiah 1:22. What…
Read John Trapp on Hosea 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18, 19) The Authorised version is here very defective. Translate, Their carousal hath become degraded; with whoring they whore. Her shields love shame. A blast hath seized her in its wings, so that they are covered with shame for their offerings. “Shields” mean the princes of the people, as in Psalms 47:9. The fern. “her” in these verses refers to Ephraim, in accordance with the common Hebrew idiom. The change of person to the masculine plural is characteristic of the style of Hebrew prophecy. The storm-wind hath seized upon her with its wings—carried her away like a swarm of locusts or a baffled bird.
Read Charles John Ellicott on Hosea 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Their drink is sour] Or rather, he is gone after their wine. The enticements of idolatry have carried them away. Her rulers with shame do love] Rather, have loved shame; they glory in their abominations. Give ye.] Perhaps it would be better to read, Her rulers have committed, &c. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted.
Read AdamClarke on Hosea 4 →CambridgeThe Cambridge Bible for Schools and Colleges18. Their drink is sour …] This translation is cannot be sustained philologically. If the text is correct, the only version at once intelligible and philologically sound is, ‘Their drunkenness has passed by.’ For the rendering of the verb comp. 1 Samuel 15:32 Hebr., and for ‘drunkenness’, lit. drink, comp. 1 Samuel 1:14; 1 Samuel 25:37 (where ‘wine’ must be synonymous with ‘the fumes of wine’). Connecting this clause with the following, we may render (as Henderson, following the Jewish commentator Abarbanel), When their carousal is over they indulge in lewdness, i.e. when tired of one sin they plunge without scruple into another. The Sept. rendering ἡρέτισεΧαναναίους is very difficult to…
Read Cambridge on Hosea 4 →Albert Barnes1798–1870Barnes' Notes on the BibleTheir drink is sour - Literally, “turned,” as we say of milk. So Isaiah says, “Thy silver is become dross; thy wine is mingled,” i.
Read Albert Barnes on Hosea 4 →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
When their liquor is gone, they turn to prostitution; their rulers dearly love disgrace.
Their drink has become sour. They play the prostitute continually. Her rulers dearly love their shameful way.
When their liquor is gone, they turn to prostitution; their rulers dearly love disgrace.
They consume their alcohol, then engage in cult prostitution; they dearly love their shameful behavior.
Tyndale line
Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye.
Their drink is become sour; they play the harlot continually; her rulers dearly love shame.
Their drink is become sour: they commit whoredom continually; her rulers dearly love shame.
Their drink is sour: they have been guilty of lewd deeds continually: her rulers with shame do love, Give ye.
Their drunkennes stinketh: they haue committed whoredome: their rulers loue to say with shame, Bring ye.
Strictly literal
Their drink is sour; they give themselves up to whoredom; her great men passionately love [their] shame.
Sour [is] their drink, They have gone diligently a-whoring, Her protectors have loved shame thoroughly.
Sour [is] their drink, || They have gone whoring diligently, || Her protectors have thoroughly loved shame.
Their drinking bout will come to an end: while they are so often guilty of lewdness, their rulers love, prepare themselves but shame.
Even when their strong drink is gone, they continue to commit adultery; her rulers dearly love their shame.
From the Latin
Their banquet is separated, they have gone astray by fornication: they that should have protected them have loved to bring shame upon them.
Simplified
Once the leaders finish drinking, they go off and find prostitutes to sleep with. They love their shameful acts more than honor.
Their drink has become bitter; they are completely false; her rulers take pleasure in shame.
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 Hosea 4:18 states, "סָ֖ר סָבְאָ֑ם הַזְנֵ֣ה הִזְנ֔וּ אָהֲב֥וּ הֵב֛וּ קָל֖וֹן מָגִנֶּֽיהָ׃" The Septuagint closely aligns with the Masoretic Text, matching seven out of eight words, though it presents them in a different order and structure. The Dead Sea Scrolls (4Q78) partially preserve the text, with some words restored and supplied by an editor, but they also agree with the overall meaning of the Masoretic Text. The Samaritan Pentateuch does not provide a witness for this verse. Overall, the primary differences lie in the arrangement and the restoration of text in the Dead Sea Scrolls, while the core message remains consistent across these witnesses.
סָ֖ר סָבְאָ֑ם הַזְנֵ֣ה הִזְנ֔וּ אָהֲב֥וּ הֵב֛וּ קָל֖וֹן מָגִנֶּֽיהָ׃
7 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.
[סר] [סבא׳ם] [הזנה] [הזנו] [אהבו] [הבו] [קלון] מגני׳ה
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
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 Hosea 4:18
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.
סוּר (sur) is a Hebrew verb meaning to turn aside or depart. It encompasses a range of actions including removal, avoidance, and coming to an end. The word can be used in various forms, such as causing something to turn aside or be taken away. It appears in contexts involving both literal and figurative departures.
סוּר and [שׂוּר] 300 vb. turn aside
Qal
turn aside, out of one's course
depart
of lifeless things = be removed
= come to an end
Pô‛lēl he turned aside my ways (my steps)
Hiph.
cause to (turn aside,) depart, common word for remove, take away
rarer uses
Pô‛lēl be taken away, removed
base
H5493 סוּר, שׂוּר turn aside .. turn aside, out of one's course
. depart
. of lifeless things = be removed
. = come to an end
.he turned aside my ways (my steps)
. . cause to (turn aside,) depart, common word for remove, take away
. rarer uses
.be taken away, removed
5493 cuwr soor
or suwr (Hosea 9:12) {soor}; a primitive root; to turn off
(literal or figurative):--be(-head), bring, call back,
decline, depart, eschew, get (you), go (aside), X grievous,
lay away (by), leave undone, be past, pluck away, put (away,
down), rebel, remove (to and fro), revolt, X be sour, take
(away, off), turn (aside, away, in), withdraw, be without.
סוּר (sur) — to turn aside: remove.
: remove
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: depart.
: depart
1) to turn aside, depart
1a) (Qal)
1a1) to turn aside, turn in unto
1a2) to depart, depart from way, avoid
1a3) to be removed
1a4) to come to an end
1b) (Polel) to turn aside
1c) (Hiphil)
1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose
1c2) to put aside, leave undone, retract, reject, abolish
1d) (Hophal) to be taken away, be removed
סוּר (sur) — to turn aside: turn aside.
: turn_aside/deflect
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
סֹ֫בֶא (cobe') refers to drink or liquor, particularly wine. It is derived from a root meaning to drink and encompasses both the act of drinking and the substance consumed. The entries consistently highlight its association with alcoholic beverages.
[סֹ֫בֶא] n.m. drink, liquor
base
H5435 סֹ֫בֶא drink, liquor
5435 cobe' so'-beh
from 5433; potation, concretely (wine), or abstractly
(carousal):--drink, drunken, wine.
see HEBREW for 05433
סֹ֫בֶא (so.ve) — liquor.
drink, liquor, wine
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
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-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
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
HVhp3cp — Verb · Hiphil · perfect third person common pluralHVhp3cp
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-Impv-2mp — Verb · Qal · perfect third person common pluralHVqp3cp
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
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
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קָלוֹן (qalown) refers to concepts of dishonor and shame, encompassing personal disgrace and national ignominy. It is derived from the root meaning associated with disgrace. The entries consistently highlight its negative connotations related to reputation and honor.
קָלוֹן n.m. ignominy, dishonour
base
H7036 קָלוֹן ignominy, dishonour
7036 qalown kaw-lone'
from 7034; disgrace; (by implication) the pudenda:--
confusion, dishonour, ignominy, reproach, shame.
see HEBREW for 07034
קָלוֹן (qa.lon) — dishonor.
1) shame, disgrace, dishonour, ignominy
1a) ignominy (of nation)
1b) dishonour, disgrace (personal)
N-ms — Noun common · masculine singular absoluteHNcmsa
sham (bosh, "to be ashamed," bosheth, "shame," qalon; aischune, "ignominy," atimia, "dishonor," and other words): An oft-recurring word in Scripture almost uniformly bound up with a sense of sin and guilt. It is figuratively set forth as a wild beast (Jer 3:24), a Nessus-garment (Jer 3:25), a blight (Jer 20:18), a sin against one's own soul (Hab 2:10), and twice as the condensed symbol of Hebrew abomination--Baal (Jer 11:13 margin; Ho 9:10 margin; see ISH-BOSHETH). It is bracketed with defeat (Isa 30:3), reproach…
מָגֵן (magen) means 'shield' and can refer to both a small shield or buckler and a figurative protector. It can also denote the scaly hide of a crocodile. The word is feminine in plural form, מִגִּנָּה (mginnah), and is derived from a root meaning to cover or protect.
מָגֵן n.m. & f. shield
base
H4043 מָגֵן shield
4043 magen maw-gane'
also (in plural) feminine mginnah {meg-in-naw'}; from 1598; a
shield (i.e. the small one or buckler); figuratively, a
protector; also the scaly hide of the crocodile:--X armed,
buckler, defence, ruler, + scale, shield.
see HEBREW for 01598
מָגֵן (ma.gen) — shield.
shield, buckler
N-cp | Suff — SuffixHAampc/Sp3fs