Daniel 5:14 — Word Study
WLCוְשִׁמְעֵ֣ת עֲלָ֔ךְ דִּ֛י ר֥וּחַ אֱלָהִ֖ין בָּ֑ךְ וְנַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה יַתִּירָ֖ה הִשְׁתְּכַ֥חַת בָּֽךְ׃
BSAI have heardshᵉmaʻ■ [been informed, learned] thatdîy the spiritrûwach [the divine breath] of the godsʼĕlâhh [heathen deities, false gods] and that you have insightnᵉhîyr [illumination] intelligencesoklᵉthânûw [discernment] and extraordinaryyattîyr [preeminent, excellent] wisdomchokmâh [spiritual understanding]
| Greek | English | Parsing |
|---|---|---|
| וְשִׁמְעֵ֣ת | and I have heard | Conjunction, verb qal perfect first person common singular |
| עֲלָ֔ךְ | concerning you | Preposition, suffix |
| דִּ֛י | that | Conjunction |
| ר֥וּחַ | a spirit of | Noun common, both singular construct |
| אֱלָהִ֖ין | gods | Noun common, masculine plural absolute |
| בָּ֑ךְ | [is] in you | Preposition, suffix |
| וְנַהִיר֧וּ | and illumination | Conjunction, noun common both singular absolute |
| וְשָׂכְלְתָנ֛וּ | and insight | Conjunction, noun common both singular absolute |
| וְחָכְמָ֥ה | and wisdom | Conjunction, noun common feminine singular absolute |
| יַתִּירָ֖ה | extraordinary | Adj |
| הִשְׁתְּכַ֥חַת | it was found | Verb plural, third person feminine singular |
| בָּֽךְ׃ | in you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have heard that the spirit of the gods is in you, and that you have insight, intelligence, and extraordinary wisdom. |
| KJV | I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. |
| ASV | I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom are found in thee. |
| YLT | And I have heard of thee, that the spirit of the gods [is] in thee, and light, and understanding, and excellent wisdom have been found in thee. |
| WEB | I have heard of you, that the spirit of the gods is in you and that light, understanding, and excellent wisdom are found in you. |
| BBE | And I have had news of you, that the spirit of the gods is in you, and that light and reason and special wisdom have been seen in you. |
Where they part company is יַתִּירָ֖ה — see How Translations Differ.
The main clause introduces the subject's acknowledgment, followed by a relative clause that elaborates on the subject's qualities.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
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 — Daniel 5:14
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 — Daniel Before Belshazzargenerated
Daniel 5:14 describes how King Belshazzar, troubled by mysterious writing on the wall, summons Daniel, who has a reputation for interpreting dreams and visions. The king acknowledges that Daniel possesses a spirit from the gods, which grants him remarkable insight and wisdom, a crucial trait needed to decipher the ominous message.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:11–12 | There is a man in your kingdom who has the spirit of the holy gods in him. In the days of your father he was found to have insight, intelligence, and wisdom like that of the gods. Your father, King Nebuchadnezzar, appointed him chief of the magicians, enchanters, astrologers, and diviners. Your own father, the king, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — יַתִּירָ֖ה, ya.ti.Rahgenerated
The word יַתִּיר (yattiyr) is an adjective meaning 'extraordinary' or 'preeminent.' It conveys a sense of excellence or superiority, suggesting that the wisdom possessed by Daniel is not just common but exceptional.
This word is used in contexts that emphasize surpassing qualities, such as in Psalm 71, where it describes God's excellent greatness. In this verse, it underscores the remarkable wisdom attributed to Daniel, highlighting his unique capabilities.
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. The BSB uses extraordinary, which aligns with the NETB's choice.
Where translations part company is with יַתִּירָ֖ה — excellent (ASV, KJV) emphasizes a high standard, while extraordinary (BSB, NETB) focuses on the remarkable nature of the wisdom.
Sentence Structuregenerated
The finite verbs שִׁמְעֵ֣ת (heard) and הִשְׁתְּכַ֥חַת (was found) govern the sentence, with a series of noun phrases describing the qualities attributed to Daniel hanging off them. The structure emphasizes the connection between hearing about Daniel's abilities and the attributes of insight and wisdom.
The sentence's flow moves from the subject's acknowledgment of Daniel's spirit to the qualities he possesses, illustrating the relationship between the divine influence and Daniel's exceptional wisdom.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for the key terms in this verse, indicating that the translators may have chosen to interpret the Hebrew in a way that aligns with their own theological perspective. This absence highlights the complexity of translating terms that carry significant cultural and religious weight.
The lack of a corresponding Greek term for יַתִּירָ֖ה suggests a nuanced understanding of wisdom that may not have a direct equivalent in the Greek language, reflecting the unique attributes attributed to Daniel.
In plain words — the whole versegenerated
Daniel 5:14 recounts how King Belshazzar has heard that Daniel possesses the spirit of the gods, granting him insight, intelligence, and extraordinary wisdom. This moment occurs as the king seeks help to understand a troubling message, highlighting Daniel's unique gifts.
Frequently Asked Questionsgenerated
This indicates that Daniel is believed to have divine insight and wisdom, attributed to a higher power, which enables him to interpret dreams and solve difficult problems.
Daniel's wisdom is described as extraordinary, suggesting that it surpasses that of the wise men and enchanters in the king's court.
The king acknowledges Daniel's insight, intelligence, and extraordinary wisdom, indicating a recognition of his exceptional capabilities.
The king is troubled by an inscription that none of his wise men can interpret, prompting him to seek Daniel, who has a reputation for understanding difficult matters.
Reflection Questionsgenerated
- In what ways have I experienced wisdom in my own life, similar to Daniel's?
- How can I cultivate insight and understanding in my daily decisions?
- What does it mean to me to have a spirit of discernment, as Daniel did?
- How can I apply the extraordinary wisdom I see in Daniel to my own challenges?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Ambrose of Milan, reference this verse to discuss the nature of the spirit within Daniel, arguing its significance in understanding divine wisdom.
And lest any one should perhaps think that, as the Scripture says, “God raised up the Holy Spirit of a young youth,” the spirit in him was that of a person, not the Holy Spirit, let him read farther on,Early Church Fathers on Daniel 5 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Daniel 5:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have even heard of thee,.... Very probably he had heard often of him, though he did not think fit to honour him, and use him with that familiarity his grandfather had; or however he had now just
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. No JFB commentary on these verses.
Read Robert Jamieson on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:14 I have even heard of thee, that the spirit of the gods [is] in thee, and [that] light and understanding and excellent wisdom is found in thee.Ver. 14. I have even heard of thee that the spirit, &c.] This silly and shallow prince hath nothing to say but what was put into his month by his wiser grandmother; only what she discreetly concealed, viz., that Daniel was one of the captives, &c., hoc unum commemorat gloriosus rex, that he blurts out, in a way of upbraiding. Oecolamp.
Read John Trapp on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges14. I have heard (R.V.), &c.] Daniel 5:11. excellent wisdom] surpassing (Daniel 5:12) wisdom (Daniel 5:11).
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleI have even heard of thee ... - Daniel 5:11.
Read Albert Barnes on Daniel 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13-16. Art thou that Daniel — Or, with Prince, So thou art Daniel. (Compare Daniel 8:27, and note on Daniel 5:12.) The oldest LXX.
Read Daniel Denison Whedon on Daniel 5 →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
I have heard that the spirit of the gods is in you, and that you have insight, intelligence, and extraordinary wisdom.
I have heard of you, that the spirit of the gods is in you and that light, understanding, and excellent wisdom are found in you.
I have heard that the spirit of the gods is in you, and that you have insight, intelligence, and extraordinary wisdom.
I have heard about you, how there is a spirit of the gods in you, and how you have insight, discernment, and extraordinary wisdom.
Tyndale line
I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom are found in thee.
I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.
Now I haue heard of thee, that the spirit of the holy gods is in thee, and that light and vnderstanding and excellent wisdome is found in thee.
Strictly literal
And I have heard of thee, that the spirit of the gods is in thee, and [that] light and understanding and excellent wisdom is found in thee.
And I have heard of thee, that the spirit of the gods [is] in thee, and light, and understanding, and excellent wisdom have been found in thee.
And I have heard of you, that the spirit of the gods [is] in you, and light, and understanding, and excellent wisdom have been found in you.
And I have heard of thee, that the spirit of the gods is in thee, and that enlightenment and intelligence and superior wisdom are found in thee.
I have heard about you, that the spirit of the gods is in you, and that light and understanding and excellent wisdom are found in you.
From the Latin
I have heard of thee, that thou hast the spirit of the gods, and excellent knowledge, and understanding, and wisdom are found in thee.
Simplified
I have heard about you, that the spirit of the gods is in you, and that you were found to have understanding, insight, and great wisdom.
And I have had news of you, that the spirit of the gods is in you, and that light and reason and special wisdom have been seen in you.
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 Dead Sea Scrolls largely agree on the wording of this verse, with minor restorations in the scrolls. Both sources affirm the presence of divine wisdom in Daniel, emphasizing his exceptional capabilities.
וְשִׁמְעֵ֣ת עֲלָ֔ךְ דִּ֛י ר֥וּחַ אֱלָהִ֖ין בָּ֑ךְ וְנַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה יַתִּירָ֖ה הִשְׁתְּכַ֥חַת בָּֽךְ׃
12 of the 12 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.
[ושמעת] [עלי׳ך] [די] [רוח] [אלהין] [ב׳ך] ונהירו [ושכלתנו] [וחכמה] [יתירה] [השתכחת] [ב׳ך]
nothing on the leather here — 1 partly restored, 11 supplied entire by an editor.
[ושמעת] עלי׳ך [די] [רוח] [אלהין] [ב׳ך] [ונהירו] [ושכלתנו]
8 words of the verse are on this fragment — 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 Daniel 5:14
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.
שְׁמַע (shma`) primarily means 'to hear' and can also imply obedience. It is derived from a root that suggests both hearing and the act of showing oneself obedient. The entries highlight its use in different grammatical forms, including the P'al and Ithpael, indicating a range of meanings from simple hearing to an active response of obedience.
שְׁמַע vb. hear
Pe. hear: = have sense of hearing
Hithpe. shew oneself obedient
base
H8086 שְׁמַע
8086 shma` shem-ah'
(Aramaic) corresponding to 8085:--hear, obey.
see HEBREW for 08085
שְׁמַע (she.ma) — to hear.
1) to hear
1a) (P'al) to hear, have a sense of hearing
1b) (Ithpael) to show oneself obedient
Adj | V-Qal-Perf-1cs — Conjunction · verb qal perfect first person common singularAC/Vqp1cs
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR/Sp2ms — Preposition · suffixAR/Sp2ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
Adj — Noun common · both singular constructANcbsc
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · masculine plural absoluteANcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
נְהִיר (nehir) means 'light' and is associated with illumination and insight, as noted in various lexicons. It is derived from the same root as נָהַר (nahar), meaning 'to shine.' The word appears in contexts related to wisdom, particularly in Daniel 2:22.
[נְהִיר, נְהוֹר] n.m. light;—emph. Dn 2:22.
ref
נְהִירוּ n.f. illumination, insight
base
H5094a נְהִיר, נְהוֹר light H5094b נְהִירוּ illumination, insight
5094 nhiyr neh-heere'
(Aramaic) or nehiyruw (Aramaic) {neh-hee-roo'}; from the same
as 5105; illumination, i.e. (figuratively) wisdom:--light.
see HEBREW for 05105
נְהִיר (ne.hir) — light.
light
נְהִירוּ (ne.hi.ru) — illumination.
illumination, insight
Aramaic of na.har (נָהַר "to shine" H5102B)
Adj | N-fs — Conjunction · noun common both singular absoluteAC/Ncbsa
i-lu-mi-na'-shun: Heb 10:32 the King James Version, only, "the former days, in which, after ye were illuminated (the Revised Version (British and American) "enlightened"), ye endured a great fight of afflictions." The verb is photizo, rendered in 6:4 by "enlightened" and in both passages (and not elsewhere in the New Testament) being used to describe complete conversion. The verb, indeed, is used in such a technical way that Syriac versions render by "baptized," and it is not perhaps impossible that the author of He had baptism definitely in mind. (In the early church baptism is frequently described as "illumination," e.g. Justin, Apol., i.61.) But this probably would go too far; the most that can be said is that he means the state of mind of a full Christian and not that of a catechumen (compare also Baruch 4:2 the King James…
שׇׂכְלְתָנוּ (soklthanu) is an Aramaic word derived from שֵׂ֫כֶל (sekel), meaning 'understanding' or 'insight.' It is primarily used to denote intelligence or comprehension.
שׇׂכְלְתָנוּ n.f. insight
base
H7924 שׇׂכְלְתָנוּ
7924 soklthanuw sok-leth-aw-noo'
(Aramaic) from 7920; intelligence:--understanding.
see HEBREW for 07920
שׇׂכְלְתָנוּ (sokh.le.ta.nu) — insight.
insight
Aramaic of se.khel (שֵׂ֫כֶל "understanding" H7922)
Adj | N-fs — Conjunction · noun common both singular absoluteAC/Ncbsa
חׇכְמָה (chokmah) means 'wisdom' in Hebrew. It is related to the Aramaic term for wisdom and is noted in various contexts within the Old Testament. The entries consistently define it as wisdom without significant disagreement among the lexicons.
חׇכְמָה n.f. wisdom
base
H2452 חׇכְמָה
2452 chokmah khok-maw'
(Aramaic) corresponding to 2451; wisdom:--wisdom.
see HEBREW for 02451
חׇכְמָה (chokh.mah) — wisdom.
wisdom
Aramaic of chokh.mah (חׇכְמָה "wisdom" H2451)
Adj | N-fs — Conjunction · noun common feminine singular absoluteAC/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
Adj — AdjAAafsa
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
AVup3fs — Verb plural · third person feminine singularAVup3fs
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms