Job 12:2 — Word Study
WLCאָ֭מְנָם כִּ֣י אַתֶּם־ עָ֑ם וְ֝עִמָּכֶ֗ם תָּמ֥וּת חָכְמָֽה׃
BSATrulyʼomnâm [assuredly, without a doubt] thenkîy youʼattâh are the peopleʻam [a nation, a group of individuals] with [whom]ʻim [together with, in the company of] wisdom [itself]chokmâh [skill, prudence, or good judgment] will diemûwth▸ [come to an end, cease to exist]
| Greek | English | Parsing |
|---|---|---|
| אָ֭מְנָם | truly | Adverb |
| כִּ֣י | that | Particle |
| אַתֶּם־ | you | Pronoun |
| עָ֑ם | [are the] people | Noun common, masculine singular absolute |
| וְ֝עִמָּכֶ֗ם | and with you | Conjunction, preposition, suffix |
| תָּמ֥וּת | it will die | Verb, Qal, imperfect third person feminine singular |
| חָכְמָֽה׃ | wisdom | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Truly then you are the people with whom wisdom itself will die! |
| KJV | No doubt but ye are the people, and wisdom shall die with you. |
| ASV | No doubt but ye are the people, And wisdom shall die with you. |
| YLT | Truly — ye [are] the people, And with you doth wisdom die. |
| WEB | “No doubt, but you are the people, and wisdom will die with you. |
| BBE | No doubt you have knowledge, and wisdom will come to an end with you. |
Where they part company is אָ֭מְנָם — see How Translations Differ.
The sentence is structured around a main assertion followed by a qualification about wisdom, emphasizing the relationship between the subjects and the concept of wisdom.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbמוּת
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 — Job 12:2
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 — Job's Response to His Friendsgenerated
Job 12:2 finds Job responding to his friends, who have been asserting their wisdom and understanding of God. He challenges their claim by stating that wisdom cannot be limited to their understanding or cease to exist with them. Job emphasizes that he too possesses insight and is not inferior to them, setting the stage for a deeper discussion about the nature of wisdom and understanding.
Cross References
The Key Word — חָכְמָֽה, chokh.mahgenerated
The word חָכְמָה (chokmah) refers to wisdom, encompassing skill, prudence, and good judgment. It is often associated with practical knowledge and ethical decision-making, as seen in the book of Proverbs.
In this verse, Job uses the term to confront his friends' arrogance. He implies that their understanding of wisdom is limited and that true wisdom cannot simply die with them. The parsing indicates that it is a feminine singular noun, emphasizing its significance in the context of the discussion.
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 has truly, and so do the KJV, ASV, and YLT: all maintain the certainty of Job’s assertion.
Where others part company with the BSB they part company over the rendering of אָ֭מְנָם. Without a doubt (NETB) emphasizes the assurance in Job's statement, while the other versions retain the straightforward truly.
Sentence Structuregenerated
The verse consists of a main clause introduced by אָ֭מְנָם, truly, which sets the tone for Job's assertion. It is followed by a compound structure where the subject אַתֶּם (you) and the predicate עָ֑ם (people) are linked to the verb תָּמ֥וּת (will die), with a prepositional phrase וְ֝עִמָּכֶ֗ם (and with you) modifying the relationship.
The structure emphasizes Job's direct address to his friends, asserting their claim to wisdom while challenging its permanence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָכְמָה is rendered as σοφία (sophia), which also means wisdom. This choice aligns with the broader Greek understanding of wisdom as a philosophical concept, suggesting a more expansive interpretation.
The use of εἶτα (eita) for כִּי indicates a causal relationship, reinforcing Job's point that wisdom is not confined to the individuals he addresses.
In plain words — the whole versegenerated
Job 12:2 presents Job's response to his friends, asserting that they are the only ones who think they possess wisdom. He emphasizes that wisdom cannot simply die with them, suggesting that he too has understanding and is not inferior.
Frequently Asked Questionsgenerated
Job is challenging his friends' claim that they alone possess wisdom and implying that true wisdom cannot be limited to them.
Job states that he is not inferior to his friends and possesses a mind capable of understanding, indicating that wisdom is not exclusive to them.
Wisdom in this context refers to practical knowledge and good judgment, which Job argues is not solely held by his friends.
Job's assertion suggests that wisdom is broader and cannot simply cease to exist; it is a quality that transcends individual claims.
Reflection Questionsgenerated
- In what ways have I seen wisdom in unexpected places, challenging conventional views?
- How can I ensure that I remain humble in my understanding of wisdom and knowledge?
- What lessons can I learn from Job's response to his friends about the nature of true wisdom?
- How can I apply the concept of wisdom in my daily decisions and interactions with others?
The early church on this verse — how the Fathers read it
The early commentary from Gregory the Dialogist interprets this verse to highlight the arrogance of Job's friends, suggesting that wisdom is not exclusive to them.
No doubt but ye are the only men, and wisdom shall die with you. Now Zophar would have said this aright, if blessed Job had not proclaimed it all more fully even by living accordingly.Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNo doubt but ye [are] the people,.... Which is said not seriously, meaning that they were but of the common people, that are generally ignorant, and have but little knowledge, at least of things
Read John Gill on Job 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNo doubt but ye are the people, and wisdom shall die with you. Wisdom shall die with you! - Ironical. As if all the wisdom in the world was concentrated in them, and would expire when they expired.
Read Robert Jamieson on Job 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe are the people; you three, and you only, are the people, i.e. people of all people for eminency of wisdom, the only company of reasonable creatures; all others are but fools or beasts: you have engrossed all the reason of mankind; and each of you have as much wisdom as a whole people put together. It is an ironical expression, as the next verse showeth. Wisdom shall die with you; all the wisdom and knowledge of Divine things which is in the world lives in you, and will die and be utterly lost when you die. This you think of yourselves; and this makes you so confidently and peremptorily deliver your opinions, and give laws to me and all mankind, and even to God himself.
Read Matthew Poole on Job 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:2 No doubt but ye [are] the people, and wisdom shall die with you.Ver. 2. No doubt but ye are the people] The select peculiar people, the only ones, as a man is put for a good man, Jeremiah 5:1, a wife for a good wife, Proverbs 18:22, a name for a good name, Ecclesiastes 7:1. As Athens was said to be the Greece of Greece, and as one promising to show his friend all Athens at once, showed him Solon; or as the Latin poet, saying of Fabius Maximus, Hic patria est, murique urbis stant pectore in uno (Silius). So saith Job by a holy jeer (not to disgrace his friends, but to bring them to more modesty and moderation, if it might be), Certes, ye are not one or two men, but specimen totius…
Read John Trapp on Job 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. No doubt but ye are the people] Doubtless ye are the wisest men in the world; all wisdom is concentrated in you; and when ye die, there will no more be found on the face of the earth! This is a strong irony.
Read AdamClarke on Job 12 →
CambridgeThe Cambridge Bible for Schools and Colleges2. ye are the people] Sarcastic admiration of the wisdom of his three friends, cf. ch. Job 11:6. “The people” does not seem to mean the right people, persons worthy of the name of “people;” rather “the people” is used as three other persons, well known to history, employed it, when they said, “We, the people of England.” It means the whole people; hence Job adds, “Wisdom will die with you.”
Read Cambridge on Job 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleNo doubt but ye are the people - That is, the only wise people. You have engrossed all the wisdom of the world, and all else are to be regarded as fools.
Read Albert Barnes on Job 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleSection 1: OF THAT WISDOM WHICH FAILS TO THE OF THE WICKED, Job 12:2-12.a. Piety in straits is an object of derision; while robbers (such as the Sabeans and Chaldaeans) are at peace, Job 12:2-6.2.
Read Daniel Denison Whedon on Job 12 →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
“Truly then you are the people with whom wisdom itself will die!
“No doubt, but you are the people, and wisdom will die with you.
“Truly then you are the people with whom wisdom itself will die!
“Without a doubt you are the people, and wisdom will die with you.
Tyndale line
No doubt but ye are the people, and wisdom shall die with you.
No doubt but ye are the people, And wisdom shall die with you.
No doubt but ye are the people, and wisdom shall die with you.
No doubt but ye are the people, and wisdom shall die with you.
In deede because that ye are the people onely, wisedome must dye with you.
Strictly literal
Truly ye are the people, and wisdom shall die with you!
Truly — ye [are] the people, And with you doth wisdom die.
“Truly—you [are] the people, and wisdom dies with you.
Truly ye are indeed the [right kind of] people, and with you wisdom must die out.
“No doubt you are the people; wisdom will die with you.
From the Latin
Are you then men alone, and shall wisdom die with you?
Simplified
“You really think you're special people, don't you? Obviously when you die, wisdom will die with you!
No doubt you have knowledge, and wisdom will come to an end with 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 of Job 12:2 reads, "Truly then you are the people with whom wisdom itself will die!" In this text, the phrase emphasizes the idea that wisdom is tied to the people being addressed. The Septuagint, while not providing a complete text, matches six out of seven words with the Masoretic Text, indicating a strong agreement in the overall meaning, though it presents the words in a different order and structure. There are no significant differences in meaning between the two witnesses, as they convey a similar sentiment regarding wisdom and the people being addressed.
אָ֭מְנָם כִּ֣י אַתֶּם־ עָ֑ם וְ֝עִמָּכֶ֗ם תָּמ֥וּת חָכְמָֽה׃
6 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 Job 12:2
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.
אָמְנָם (omnam) is an adverb meaning 'verily' or 'truly,' used to affirm statements with certainty. It is derived from the root word for 'truth' and conveys a sense of assurance or emphasis in assertions. The entries consistently highlight its use in affirmations, but there are no notable disagreements among the lexicons.
אָמְנָם adv. (= אֻמְנָם) verily, truly, in asseverations
base
H551 אָמְנָם verily, truly, in asseverations
551 'omnam om-nawm'
adverb from 544; verily:--indeed, no doubt, surely, (it is,
of a) true(-ly, -th).
see HEBREW for 0544
אׇמְנָם (om.nam) — truly.
verily, truly, surely
Adv — AdverbHD
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
עִם (im) is a preposition meaning 'with' and covers a range of relationships, including companionship, locality, and possession. It can imply actions done jointly, equality, or even opposition in contexts like combat. The related form מֵעִם (me.im) means 'from with' or 'beside.' The entries reflect various nuances but do not present significant disagreement.
עִם prep. with
of fellowship and companionship
of aid
Of actions done jointly with another
If the common action be of the nature of a contest or combat, with in the sense of against
Of dealing with a person, or of the relation in which one stands with, or towards, another
Of a common lot together with the wicked
Of equality or resemblance generally aid
Of time, as long as
Of a locality, close to, beside
Of persons, עִם is spec.
in the house or family or service of
In possession of
In the custody or care of
Beside = except
With = friendly with
Idiom. of a thought or purpose present with one
Metaph. together with = in spite of, notwithstanding
base
מֵעִם 72 from with or beside
base
H5973a עִם with . of fellowship and companionship
. Of a locality, close to, beside
. Of persons, עִם is spec. . in the house or family or service of
. In possession of
. In the custody or care of
. Beside = except
. With = friendly with
. Idiom. of a thought or purpose present with one
. Metaph. together with = in spite of, notwithstanding
H5973b מֵעִם from with, beside
5973 `im eem
from 6004; adverb or preposition, with (i.e. in conjunction
with), in varied applications; specifically, equally with;
often with prepositional prefix (and then usually
unrepresented in English):--accompanying, against, and, as (X
long as), before, beside, by (reason of), for all, from
(among, between), in, like, more than, of, (un-)to,
with(-al).
see HEBREW for 06004
עִם (im) — with.
1) with
1a) with
1b) against
1c) toward
1d) as long as
מֵעִם (me.im) — from with.
1a) beside, except
1b) in spite of
Conj | Prep | Suff — Conjunction · preposition · suffixHC/R/Sp2mp
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3fs — Verb · Qal · imperfect third person feminine singularHVqi3fs
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
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…
