Proverbs 7:18 — Word Study
WLCלְכָ֤ה נִרְוֶ֣ה דֹ֭דִים עַד־ הַבֹּ֑קֶר נִ֝תְעַלְּסָ֗ה בָּאֳהָבִֽים׃
BSAlet us take our fillrâvâh [be satisfied, quench our desire] of lovedôwd [affection, strong desire] tillʻad [until, as far as] morningbôqer [break of day, new beginning] Let us delightʻâlaç [rejoice, leap for joy] in loving caressesʼôhab△ [tender, intimate, emotional expressions, endearments]
| Greek | English | Parsing |
|---|---|---|
| לְכָ֤ה | come ! | Verb qal imperative second person masculine singular, suffix |
| נִרְוֶ֣ה | let us take our fill of | Verb, Qal, imperfect first person common plural |
| דֹ֭דִים | love | Noun common, masculine plural absolute |
| עַד־ | until | Preposition |
| הַבֹּ֑קֶר | the morning | Particle, noun common masculine singular absolute |
| נִ֝תְעַלְּסָ֗ה | let us delight ourselves | Verb, Hithpael, infinitive construct first person common plural |
| בָּאֳהָבִֽים׃ | with love | Preposition, noun common masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Come, let us take our fill of love till morning. Let us delight in loving caresses! |
| KJV | Come, let us take our fill of love until the morning: let us solace ourselves with loves. |
| ASV | Come, let us take our fill of love until the morning; Let us solace ourselves with loves. |
| YLT | Come, we are filled [with] loves till the morning, We delight ourselves in loves. |
| WEB | Come, let’s take our fill of loving until the morning. Let’s solace ourselves with loving. |
| BBE | Come, let us take our pleasure in love till the morning, having joy in love's delights. |
Translations agree on the essence of the invitation to indulge in love and affection.
The sentence consists of a main clause inviting action, followed by a temporal phrase and a second clause that reinforces the theme of delight in love.
5 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
verbרָוָה
The sentence as the grammar sees it Open the tree ›
1 of 7 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 7:18
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 — The Invitation to Lovegenerated
Proverbs 7:18 presents an invitation to indulge in love until morning, highlighting the joy and satisfaction found in intimate relationships. This verse reflects a moment of desire and emotional connection, situated within a larger narrative that explores themes of temptation and wisdom.
Cross References
The Key Word — נִרְוֶ֣ה, nir.Vehgenerated
The verb רָוָה (ravah) means to quench or satisfy a strong desire, often used in contexts of thirst or hunger. Here, it invites a shared experience of love, emphasizing fulfillment and satisfaction.
As a first person common plural imperfect verb, it suggests a collective action, indicating that the speaker is not alone in this pursuit of love and affection.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses take our fill of love.
Sentence Structuregenerated
The main verb נִרְוֶ֣ה governs the first clause, inviting to action, while the second clause introduces the object of that action, דֹ֭דִים, which emphasizes the nature of love being pursued. The structure reflects a poetic flow, typical of Hebrew literature, where actions and emotions are intertwined.
The prepositional phrases that follow establish the time frame and context, with עַד־ indicating the duration until morning, and בָּאֳהָבִֽים describing the nature of the caresses, enhancing the intimate imagery.
Septuagint Backgroundgenerated
The Septuagint translates נִרְוֶ֣ה as ἐλθὲ (come), which emphasizes the invitation aspect of the verse. This choice aligns with the Hebrew's call to action, while also suggesting a communal aspect to the experience of love.
The Greek word φιλίας for דֹ֭דִים indicates a focus on affection, paralleling the Hebrew's emphasis on intimate love.
In plain words — the whole versegenerated
Proverbs 7:18 invites us to indulge in love until morning, expressing joy in tender caresses. It highlights the desire for emotional connection and satisfaction in relationships.
Frequently Asked Questionsgenerated
It means to fully engage in and enjoy love, experiencing deep affection and satisfaction.
It suggests a desire for lasting intimacy and connection, emphasizing the joy found in shared experiences.
The love referenced here is intimate and affectionate, highlighting emotional and physical closeness.
It reflects the broader themes of desire, temptation, and the importance of wisdom in relationships, typical in the book of Proverbs.
Reflection Questionsgenerated
- How can I cultivate deeper emotional connections in my relationships?
- What does it mean to me to indulge in love and affection?
- In what ways can I express joy in my relationships?
- How does this verse challenge or affirm my understanding of love?
The early church on this verse — how the Fathers read it
Bede comments on this verse, interpreting it as an invitation to experience love deeply, contrasting it with the teachings of heretics.
Come, let us be drunk with love, etc. The heretics boast that they are sated with each other with the cups of holy doctrine and joined by the grace of virtues until their deeds are followed by eternal light.Early Church Fathers on Proverbs 7 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Proverbs 7:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleCome, let us take our fill of love until the morning,.... Taking him by the hand, and pulling him along, she says, "come"; let us not stand here in the streets, but let us go within, and after supper
Read John Gill on Proverbs 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryCome, let us take our fill of love until the morning: let us solace ourselves with loves. Come, let us take our fill of love until the morning; let us solace ourselves with loves.
Read Robert Jamieson on Proverbs 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 7:18 Come, let us take our fill of love until the morning: let us solace ourselves with loves.Ver. 18. Until the morning.] But what if death draw the curtains, and look in the while? If death do not, yet guilt will. And here beasts are more happy in carnal contentments than sensual voluptaries; for in their delights they seldom surfeit, but never sin; and so never find any cause or use for pangs of repentance, as epicures do, whose pleasure passeth, but a sting stays behind. Job calleth sparks the "sons of fire," being engendered by it upon fuel; as pleasures are the sons of men’ s lusts, when the object and they lie and couple together. And they are not long lived; they are but as…
Read John Trapp on Proverbs 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Come, let us take our fill of love] נרוה דדים nirveh dodim, "Let us revel in the breasts;" and then it is added, "Let us solace ourselves with loves," נתעלסה באהבים nithallesah boohabim; "let us gratify each other with loves, with the utmost delights." This does not half express the original; but I forbear. The speech shows the brazen face of this woman, well translated by the Vulgate, "Veni, inebriemur uberibus; et fruamur cupidinis amplexibus." And the Septuagint has expressed the spirit of it: Ελθε, καιαπολαυσωμενφιλιας - δευρο, καιεγκυλισθωμενερωτι. "Veni, et fruamur amicitia - Veni, et colluctemur cupidine." Though varied in the words, all the versions have expressed the same…
Read AdamClarke on Proverbs 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Let us take — Literally, let us drink. The verse needs no comment. Our translation is sufficiently literal, and is better than the Septuagint, Vulgate, and others.
Read Daniel Denison Whedon on Proverbs 7 →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
Come, let us take our fill of love till morning. Let us delight in loving caresses!
Come, let’s take our fill of loving until the morning. Let’s solace ourselves with loving.
Come, let us take our fill of love till morning. Let us delight in loving caresses!
Come, let’s drink deeply of lovemaking until morning, let’s delight ourselves with sexual intercourse.
Tyndale line
Come, let us take our fill of love until the morning: let us solace ourselves with loves.
Come, let us take our fill of love until the morning; Let us solace ourselves with loves.
Come, let us take our fill of love until the morning; let us solace ourselves with loves.
Come, let us take our fill of love until the morning: let us solace ourselves with loves.
Come, let vs take our fill of loue vntill the morning: let vs take our pleasure in daliance.
Strictly literal
Come, let us revel in love until the morning, let us delight ourselves with loves.
Come, we are filled [with] loves till the morning, We delight ourselves in loves.
Come, we are filled [with] love until the morning, || We delight ourselves in loves.
Come, let us indulge in love until the morning: let us delight ourselves with dalliances.
Come, let us drink our fill of love until morning; let us take great pleasure in acts of love.
From the Latin
Come, let us be inebriated with the breasts, and let us enjoy the desired embraces, till the day appear.
Simplified
Come with me, let's make love until the morning. Let's enjoy one another in our love-making!
Come, let us take our pleasure in love till the morning, having joy in love's delights.
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 7:18 reads, "לְכָ֤ה נִרְוֶ֣ה דֹ֭דִים עַד־ הַבֹּ֑קֶר נִ֝תְעַלְּסָ֗ה בָּאֳהָבִֽים׃" which translates to, "Come, let us take our fill of love till morning. Let us delight in loving caresses!" The Septuagint has a close correspondence with the Masoretic Text, matching 5 of the 7 words, although the word order and articles differ as it presents its own sentence structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a variant reading for this verse, thus aligning with the Masoretic Text in meaning and wording.
לְכָ֤ה נִרְוֶ֣ה דֹ֭דִים עַד־ הַבֹּ֑קֶר נִ֝תְעַלְּסָ֗ה בָּאֳהָבִֽים׃
5 of the 7 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 7:18
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.
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
HVqv2ms/Sh — Verb qal imperative second person masculine singular · suffixHVqv2ms/Sh
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
רָוָה (ravah) is a Hebrew verb meaning to saturate or quench thirst, often applied to drinking one's fill. It includes various forms such as being intoxicated or abundantly watering something. The entries indicate that it can express both the act of satisfying thirst and the causative action of drenching or saturating.
[רָוָה] vb. be saturated, drink one's fill
Qal we will take our fill of love
Pi.
intens. be intoxicated, drunk
causat. drench, water abundantly
Hiph. saturate, water
Hoph. Impf.
base
H7301 רָוָה be saturated, drink one's fill .we will take our fill of love
. . intens. be intoxicated, drunk
. causat. drench, water abundantly
. saturate, water
. Impf.
7301 ravah raw-vaw'
a primitive root; to slake the thirst (occasionally of other
appetites):--bathe, make drunk, (take the) fill, satiate,
(abundantly) satisfy, soak, water (abundantly).
רָוָה (ra.vah) — to quench.
1) to be satiated or saturated, have or drink one's fill
1a) (Qal) to take one's fill
1b) (Piel)
1b1) to be drunk, be intoxicated
1b2) to drench, water abundantly, saturate
1c) (Hiphil) to saturate, water, cause to drink
V-Qal-1cp — Verb · Qal · imperfect first person common pluralHVqi1cp
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דּוֹד (dod) means 'beloved' and can refer to love in a general sense, as well as specifically to an uncle. It is derived from a root meaning 'to boil,' figuratively relating to love. The entries consistently emphasize its meanings related to affection and familial ties.
דּוֹד n.m. beloved, love (pl.), uncle
base
H1730 דּוֹד beloved, love (pl.), uncle
1730 dowd dode
or (shortened) dod {dode}; from an unused root meaning
properly, to boil, i.e. (figuratively) to love; by
implication, a love- token, lover, friend; specifically an
uncle:--(well-)beloved, father's brother, love, uncle.
דּוֹד (dod) — beloved.
: beloved
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: love.
: love
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
דּוֹד (dod) — beloved: male relative.
: male_relative
1) beloved, love, uncle
1a) loved one, beloved
1b) uncle
1c) love (pl. abstract)
N-mp — Noun common · masculine plural absoluteHNcmpa
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…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
עָלַס (alac) is a Hebrew verb meaning to rejoice or exult. It can describe various forms of joy, including flapping joyously, as seen in the context of an ostrich. The entries indicate its use in different grammatical forms, such as Qal, Niphal, and Hithpael, but do not provide specific verse references.
[עָלַס] vb. rejoice
Qal he shall not rejoice
Niph. (of ostrich’s wing) = flap joyously
Hithp. let us delight ourselves in love.
base
H5965 עָלַס
5965 `alac aw-las'
a primitive root; to leap for joy, i.e. exult, wave
joyously:--X peacock, rejoice, solace self.
עָלַס (a.las) — to rejoice.
1) to rejoice
1a) (Qal) to rejoice
1b) (Niphal) to exult
1b1) to flap joyously (of ostrich)
1c) (Hithpael) to delight oneself
V-Hithpael-1cp — Verb · Hithpael · infinitive construct first person common pluralHVtc1cp
אֹ֫הַב ('ohab) refers to a loved object or beloved, often in the context of idol worship. It is derived from the root meaning 'love' and can imply a carnal sense when used in the plural. The entries suggest a focus on the concept of love, but do not provide specific verse references.
[אֹ֫הַב] n.[m.] id. [a.bh.ab] = loved object, i.e. the idol worshipped; pl. = amours (carnal sense)
base
H159 אֹ֫הַב
159 'ohab o'-hab
from 156; meaning the same as 158:--love.
see HEBREW for 0156
see HEBREW for 0158
אֹ֫הַב (o.hav) — beloved.
1) loved object
2) (TWOT) love
Prep | N-mp — Preposition · noun common masculine plural absoluteHR/Ncmpa
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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