What does דּוֹד mean in the Bible?
H1730, dôwd, is a Hebrew noun whose context determines whether it names an uncle or male relative, a beloved person or lover, or love and its expressions. Narrative and legal texts use it for family relationships.
(Figuratively) to love ; by implication, a love-token , lover , friend ; specifically an uncle
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H1730, dôwd, is a Hebrew noun whose context determines whether it names an uncle or male relative, a beloved person or lover, or love and its expressions. Narrative and legal texts use it for family relationships.
Reader summary
Full entry for דּוֹד (H1730) · Open the biblical lexicon
H1730, dôwd, is a Hebrew noun whose context determines whether it names an uncle or male relative, a beloved person or lover, or love and its expressions. Narrative and legal texts use it for family relationships.
The BSB source-word alignment has 61 aligned rows for this entry. Common renderings include My beloved (15), uncle (5), . . . (3), your love (3), [is] your beloved (2).
The source-word alignment first shows this entry at Leviticus 10:4. Its strongest book concentrations include Song Of Solomon (39), 1 Samuel (4), Jeremiah (4), Leviticus (4).
H1730, dôwd, is a Hebrew noun whose context determines whether it names an uncle or male relative, a beloved person or lover, or love and its expressions. Narrative and legal texts use it for family relationships. Isaiah calls the vineyard owner his beloved. Ezekiel uses the language within a covenant marriage portrayal, Proverbs places it in an adulterous invitation, and the Song of Songs repeatedly speaks of the beloved and of mutual romantic desire. The word's range cannot be reduced to one abstract idea of love.
The concentration of H1730 in the Song gives Scripture direct language for embodied delight, longing, praise, absence, search, reunion, and mutual belonging. These poems honor desire without making possession or pressure its measure. At the same time, Proverbs 7 shows that love language can be recruited by deceit and covenant betrayal. A tender term does not make an invitation faithful. Ezekiel 16 uses marital imagery to narrate covenant mercy and betrayal, but prophetic symbolism must not be detached from its historical accusation or used to sexualize vulnerable people.
Faithful teaching should therefore preserve the word's concrete relationships. An uncle is not a lover, a poetic beloved is not an interchangeable metaphor, and covenant imagery is not permission to collapse God into a human romantic partner. The Song's mutual speech can help churches honor affection, consent, delight, and patient desire, but it should not become a script that spouses must imitate or a tool for demanding intimacy. H1730 invites truthful attention to who is loved, what kind of bond is in view, and whether the surrounding action protects or violates that bond.
H1730 spans family kinship, treasured friendship, covenant marriage imagery, illicit enticement, and the Song's sustained poetry of belovedness, desire, praise, absence, and mutual belonging.
Moses summoned Mishael and Elzaphan, sons of Aaron’s uncle Uzziel, and said to them, “Come here; carry the bodies of your cousins outside the camp, away from the front of the sanctuary.”
Here H1730 identifies Aaron's uncle and locates the summoned men within a concrete family relationship. The kinship sense must not be blended with the romantic uses found elsewhere.
I will sing for my beloved a song of his vineyard: My beloved had a vineyard on a very fertile hill.
Isaiah introduces the vineyard song as a song for his beloved before the poem reveals the Lord's case against Israel. Affection frames a lament over fruitless covenant privilege.
Then I passed by and saw you, and you were indeed old enough for love. So I spread My cloak over you and covered your nakedness. I pledged Myself to you, entered into a covenant with you, and you became Mine, declares the Lord God.
Ezekiel's marriage portrayal moves toward covenant pledge and belonging within an extended indictment of Jerusalem. Its prophetic imagery requires historical and safeguarding care, especially around age, nakedness, power, and later violence.
Come, let us take our fill of love till morning. Let us delight in loving caresses!
The invitation sounds pleasurable, but the chapter identifies deception, adultery, and a path toward ruin. Love vocabulary does not sanctify desire severed from truth and covenant faithfulness.
Let him kiss me with the kisses of his mouth! For your love is more delightful than wine.
The Song opens with the woman's voiced desire and praise of her beloved's love. The poetry treats embodied affection as speakable rather than reducing the woman to a silent object.
My beloved is mine and I am his; he pastures his flock among the lilies.
The woman describes mutual belonging in balanced speech. The line celebrates relationship and delight, but it does not erase either person's agency or authorize controlling ownership.
How delightful is your love, my sister, my bride! Your love is much better than wine, and the fragrance of your perfume than all spices.
The man answers with particular praise for his bride's love. Mutual admiration in the Song attends to the other person rather than treating intimacy as an entitlement.
I belong to my beloved, and his desire is for me.
The woman receives and names her beloved's desire within the Song's reciprocal poetry. This is affirmation of mutual desire, not a rule that another person owes desire or access.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. (figuratively) to love ; by implication, a love-token , lover , friend ; specifically an uncle
(figuratively) to love; by implication, a love-token, lover, friend; specifically an uncle BDB: beloved Usage: (well-) beloved, father's brother, love, uncle.
How this word appears across different grammatical cases and numbers.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
H1730 is relational vocabulary before it is an abstract theme. In Leviticus it simply identifies Aaron's uncle, reminding readers that the same Hebrew noun can occupy an ordinary kinship register. Isaiah's beloved owns a carefully prepared vineyard, and the affectionate introduction sharpens the grief of receiving wild grapes from Israel. Ezekiel uses marriage language for covenant pledge and later betrayal, requiring teachers to handle its exposed bodies and unequal imagery with historical and pastoral restraint.
Proverbs 7 places love on deceptive lips, proving that passionate speech can name an unfaithful invitation. The Song then gives H1730 its richest concentration. The lovers speak desire, praise one another, endure absence, search, and repeatedly name mutual belonging. Their speech does not make desire shameful, but neither does it turn desire into entitlement.
A church shaped by these passages can affirm embodied marital delight while protecting consent, refusing pressure, and making room for people whose lives do not match one romantic pattern. It can also recognize that family, friendship, covenant imagery, and romantic love are related but not interchangeable. The word asks whether belovedness is being named truthfully and whether the relationship's practices protect the person called beloved.
Song.2.16
H1730 is a common noun with a relational range. English renderings include uncle, relative, beloved, lover, and love, while number, suffixes, poetic speakers, and narrative setting clarify which relationship is intended.
The New Testament's language for beloved people, marriage, faithful affection, and Christ's covenant love continues these themes through different Greek vocabulary. Those parallels may illuminate biblical theology, but they do not erase H1730's distinct kinship and poetic senses.