Proverbs 15:12 — Word Study
WLCלֹ֣א יֶאֱהַב־ לֵ֭ץ הוֹכֵ֣חַֽ ל֑וֹ אֶל־ חֲ֝כָמִ֗ים לֹ֣א יֵלֵֽךְ׃
BSAA mockerlûwts [scoffer, scorner, one who mocks or scorns] does notlôʼ loveʼâhab▸ [have affection for, delight in] to be reprovedyâkach [corrected, rebuked, to rebuke or correct] nor will helôʼ consultʼêl [go to, seek advice from] the wisechâkâm [intelligent, skilled, wise or skilled, having discernment]
| Greek | English | Parsing |
|---|---|---|
| לֹ֣א | not | Particle |
| יֶאֱהַב־ | he loves | Verb, Qal, imperfect third person masculine singular |
| לֵ֭ץ | a mocker | Adj |
| הוֹכֵ֣חַֽ | reproof | Verb, Hiphil, infinitive absolute |
| ל֑וֹ | to him | Preposition, suffix |
| אֶל־ | to | Preposition |
| חֲ֝כָמִ֗ים | wise [people] | Adj |
| לֹ֣א | not | Particle |
| יֵלֵֽךְ׃ | he goes | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A mocker does not love to be reproved, nor will he consult the wise. |
| KJV | A scorner loveth not one that reproveth him: neither will he go unto the wise. |
| ASV | A scoffer loveth not to be reproved; He will not go unto the wise. |
| YLT | A scorner loveth not his reprover, Unto the wise he goeth not. |
| WEB | A scoffer doesn’t love to be reproved; he will not go to the wise. |
| BBE | The hater of authority has no love for teaching: he will not go to the wise. |
Where they part company is לֵ֭ץ — see How Translations Differ.
The structure features two main clauses, emphasizing the mocker's rejection of correction and his refusal to seek wisdom.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֵץ
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 15:12
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 Folly in Proverbsgenerated
Proverbs 15:12 contrasts the attitudes of a mocker with those who seek wisdom. The surrounding verses emphasize the importance of correction and the heart's condition, illustrating how a joyful heart and discernment lead to knowledge, while folly leads to destruction. This passage encourages readers to embrace wisdom and correction rather than mockery.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:10 | Discipline is harsh for him who leaves the path; he who hates correction will die. |
| 2 | Proverbs 9:7–8 | He who corrects a mocker brings shame on himself; he who rebukes a wicked man taints himself. |
| 3 | Amos 5:10 | There are those who hate the one who reproves in the gate and despise him who speaks with integrity. |
| 4 | John 3:18–21 | Whoever believes in Him is not condemned, but whoever does not believe has already been condemned, because he has not believed in the name of God’s one and only Son. |
| 5 | John 7:7 | The world cannot hate you, but it hates Me, because I testify that its works are evil. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — לֵ֭ץ, letzgenerated
The Hebrew word לֵץ (letz) refers to a mocker or scoffer, someone who derides others and shows disdain for wisdom. It captures an attitude of arrogance and contempt, often leading to a refusal to accept correction or guidance.
In this verse, the mocker is characterized by his unwillingness to love correction, indicating a deeper issue of pride and rejection of wise counsel. This behavior is contrasted with the wise, who are open to learning and growth.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses mocker to describe לֵ֭ץ. The KJV and several others use scorner, while the ASV and WEB opt for scoffer.
The translations agree on the core meaning of the term, but differ in the choice of English words to convey the same Hebrew concept.
Sentence Structuregenerated
The finite verb יֶאֱהַב־ (ye'ehav, he loves) governs the main clause, with a subject and an object phrase. The structure emphasizes the mocker's rejection of correction and the subsequent clause that indicates his refusal to seek wisdom.
The sentence is built around two main clauses, with the first clause focusing on the mocker's attitude towards reproof and the second on his lack of consultation with the wise.
Septuagint Backgroundgenerated
In the Septuagint, לֵ֭ץ is rendered as ἀπαίδευτος (uneducated or untaught), which suggests a broader interpretation of the mocker's character as someone lacking proper training or wisdom.
This choice reflects a narrowing of the meaning, focusing on the mocker's ignorance rather than just his scornful behavior.
In plain words — the whole versegenerated
Proverbs 15:12 states that a mocker does not love being corrected and will not seek advice from wise people. This highlights the importance of being open to correction and the value of wisdom.
Frequently Asked Questionsgenerated
A mocker is someone who scorns or derides others, often rejecting correction and wise counsel.
Correction helps individuals grow and learn, guiding them towards wisdom and understanding.
By being open to feedback, seeking wisdom, and valuing correction instead of rejecting it.
Consulting the wise involves seeking advice and guidance from those who possess knowledge and discernment.
Reflection Questionsgenerated
- In what areas of my life do I resist correction or advice?
- How can I cultivate a heart that seeks wisdom rather than mockery?
- What are some practical ways to seek counsel from wise individuals?
- How does pride hinder my ability to learn and grow?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 15:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA scorner loveth not one that reproveth him,.... He that makes a jest of religion; scoffs at godliness and godly men; treats the Gospel and the ministers of it with contempt; makes a mock at good
Read John Gill on Proverbs 15 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA scorner loveth not one that reproveth him: neither will he go unto the wise. A scorner loveth not one that reproveth him neither will he go unto the wise - lest they should reprove him.
Read Robert Jamieson on Proverbs 15 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLoveth not, i.e. hateth and avoideth it; for more is here understood than is expressed, as it Isaiah 12:3, and elsewhere. Neither will he go unto, seek their company and conversation, as his duty and interest obligeth him, the wise, i.e. the godly, because he knows they who are so indeed will make conscience of reproving him.
Read Matthew Poole on Proverbs 15 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 15:12 A scorner loveth not one that reproveth him: neither will he go unto the wise.Ver. 12. A scorner loveth not one that reproveth him.] Nay, he "hateth those that reprove him in the gate," as Ahab did Micaiah; Herodias, John Baptist; the Pharisees, our Saviour. Bishop Ridley, lamenting, a little before his death, the state of England, even of the greatest magistrates, some, the king’ s highness excepted, evermore unkindly and urgently against those that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the prince himself; and yet would they toward the same preachers outwardly bear a jolly…
Read John Trapp on Proverbs 15 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) A scorner.—See above on Proverbs 1:22.
Read Charles John Ellicott on Proverbs 15 →
CambridgeThe Cambridge Bible for Schools and Colleges12. one that reproveth him] Rather, to be reproved, R.V.
Read Cambridge on Proverbs 15 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. A scorner — Our term, a profane man, one who scoffs at sacred things. Such a one avoids the company of the wise and virtuous lest they should administer reproof to him.
Read Daniel Denison Whedon on Proverbs 15 →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 mocker does not love to be reproved, nor will he consult the wise.
A scoffer doesn’t love to be reproved; he will not go to the wise.
A mocker does not love to be reproved, nor will he consult the wise.
The scorner does not love one who corrects him; he will not go to the wise.
Tyndale line
A scorner loveth not one that reproveth him: neither will he go unto the wise.
A scoffer loveth not to be reproved; He will not go unto the wise.
A scorner loveth not to be reproved: he will not go unto the wise.
A scorner loveth not one that reproveth him: neither will he go to the wise.
A scorner loueth not him that rebuketh him, neither will he goe vnto the wise.
Strictly literal
A scorner loveth not one that reproveth him; he will not go unto the wise.
A scorner loveth not his reprover, Unto the wise he goeth not.
A scorner does not love his reprover, || He does not go to the wise.
A scorner loveth not that one should admonish him: unto the wise doth he not go.
The mocker resents correction; he will not go to the wise.
From the Latin
A corrupt man loveth not one that reproveth him: nor will he go to the wise.
Simplified
Scoffers don't like to be corrected, so they don't go to the wise for advice.
The hater of authority has no love for teaching: he will not go to the wise.
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 and the Septuagint align closely, with seven of the nine words matching. This indicates a strong consistency in the core message about the mocker and his attitude towards wisdom.
לֹ֣א יֶאֱהַב־ לֵ֭ץ הוֹכֵ֣חַֽ ל֑וֹ אֶל־ חֲ֝כָמִ֗ים לֹ֣א יֵלֵֽךְ׃
7 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 15:12
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.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
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-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
luvz (Ps 45:1, title).
See PSALMS.
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
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-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HR/Sp3ms — Preposition · suffixHR/Sp3ms
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
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)
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
