Job 17:10 — Word Study
WLCוְֽאוּלָ֗ם כֻּלָּ֣ם תָּ֭שֻׁבוּ וּבֹ֣אוּ נָ֑א וְלֹֽא־ אֶמְצָ֖א בָכֶ֣ם חָכָֽם׃
BSAButʼûwlâm [however, in contrast] come backbôwʼ [return, turn back] and try againshûwb▸ [come on now, repeat again] all of youkôl [every one, everything] For I will notlôʼ [certainly not, no] findmâtsâʼ▸ [discover, attain] a wise manchâkâm [intelligent, skilled, prudent, person, individual]
| Greek | English | Parsing |
|---|---|---|
| וְֽאוּלָ֗ם | and but | Conjunction, adverb |
| כֻּלָּ֣ם | all of them | Noun common masculine singular construct, suffix |
| תָּ֭שֻׁבוּ | you will return | Verb, Qal, imperfect second person masculine plural |
| וּבֹ֣אוּ | and come | Conjunction, verb qal imperative second person masculine plural |
| נָ֑א | please | Particle |
| וְלֹֽא־ | and not | Conjunction, particle |
| אֶמְצָ֖א | I will find | Verb, Qal, imperfect first person common singular |
| בָכֶ֣ם | among you | Preposition, suffix |
| חָכָֽם׃ | a wise [person] | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But come back and try again, all of you. For I will not find a wise man among you. |
| KJV | But as for you all, do ye return, and come now: for I cannot find one wise man among you. |
| ASV | But as for you all, come on now again; And I shall not find a wise man among you. |
| YLT | Return, and come in, I pray you, And I find not among you a wise man. |
| WEB | But as for you all, come back. I will not find a wise man among you. |
| BBE | But come back, now, all of you, come; and I will not see a wise man among you. |
Where they part company is in the interpretation of חָכָם — see How Translations Differ.
The main clause is followed by a subordinate clause that provides the reason for Job's plea, creating a clear structure that emphasizes his frustration.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
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 17:10
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 17:10 shows Job in a moment of despair, urging his friends to come back and make another attempt to understand his plight. He expresses disappointment in their inability to provide wise counsel during his suffering, highlighting the theme of searching for wisdom in times of distress. This echoes the broader narrative of Job's struggle to find understanding and support from those closest to him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:29 | Reconsider; do not be unjust. Reconsider, for my righteousness is at stake. |
| 2 | Malachi 3:18 | So you will again distinguish between the righteous and the wicked, between those who serve God and those who do not.” |
| 3 | Job 17:4 | You have closed their minds to understanding; therefore You will not exalt them. |
| 4 | Job 15:9 | What do you know that we do not? What do you understand that is not clear to us? |
| 5 | Job 32:9 | It is not only the old who are wise, or the elderly who understand justice. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָכָם, cha.Khamgenerated
The Hebrew word חָכָם (chakam) means 'wise' and encompasses various aspects of intelligence and skillfulness. It can describe someone who is prudent, knowledgeable, or crafty, often in a moral or practical sense.
In this verse, Job is lamenting the absence of such wisdom among his friends, indicating that he does not see anyone capable of providing the insight he desperately needs. The parsing as an adjective shows it describes a quality of a person, emphasizing the lack of wise individuals in his immediate circle.
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.
Sentence Structuregenerated
The main verb is תָּ֭שֻׁבוּ, you will return, which governs the entire sentence. It is followed by a clause that includes a request for the friends to come back, and a second clause stating the negative outcome of Job's search for wisdom.
The structure emphasizes Job's call to action for his friends, while the subsequent clauses highlight his disappointment in their inability to provide the wisdom he seeks. The use of conjunctions and clauses creates a flow that underscores Job's urgent plea.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as ἀληθές, which means 'true' or 'genuine.' This choice suggests a broader interpretation of wisdom, implying not just intelligence but also authenticity in counsel.
This rendering reflects an understanding that Job is seeking not just any wisdom, but a true and genuine understanding of his situation from his friends.
In plain words — the whole versegenerated
Job 17:10 expresses Job's frustration as he urges his friends to return and try again, but he states that he cannot find a wise person among them. This reflects his deep sense of isolation and the struggle to find understanding in his suffering.
Frequently Asked Questionsgenerated
Job refers to someone who possesses insight, understanding, and the ability to provide sound counsel, which he feels is lacking among his friends.
Job is hoping for a change in their approach, seeking genuine support and wisdom to help him through his suffering.
This highlights Job's feelings of isolation and disappointment in those he expected to provide comfort and understanding during his trials.
It underscores the theme of seeking wisdom and understanding in times of suffering, as well as the challenges of receiving support from others.
Reflection Questionsgenerated
- In what ways have I sought wisdom from others during difficult times, and how has that worked out?
- How can I be a source of wisdom and support for those who are suffering around me?
- What does it mean to me to find true wisdom, and how can I discern it in my life?
- How do I respond when I feel isolated or unsupported in my struggles?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of wisdom and the challenges of finding true counsel in times of suffering.
Ver. 10. But as for you all, do ye turn and come now. Which same words of exhortation he properly frames to the Elect, whom he calls to the eternal world; who are bidden in two ways, viz.Early Church Fathers on Job 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 17:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut as for you all, do ye return, and come now,.... This is an address to his three friends, all and everyone of them, who he perceived were nettled with his reply, and were either departing, or
Read John Gill on Job 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut as for you all, do ye return, and come now: for I cannot find one wise man among you. Return - if you have anything to advance really wise, though I doubt it, recommended your speech.
Read Robert Jamieson on Job 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleReturn, and come now, i.e. come now again, (as this phrase is oft used,) and renew the debate, as I see you are prepared and resolved to do, and I am ready to receive you. Or, return into yourselves, and consider my cause again; peradventure your second thoughts may be wiser. One wise man, to wit, in this matter. None of you speak like wise or good men, but like rash and heady persons; you censure me as a rotten hypocrite, and misjudge of God’ s ways, and condemn the generation of God’ s children upon frivolous grounds.
Read Matthew Poole on Job 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 17:10 But as for you all, do ye return, and come now: for I cannot find [one] wise [man] among you.Ver. 10. But as for you all, do you return, &c.] Change your minds, as Malachi 3:18, and close with me, lay aside your prejudiced opinions, deliver up yourselves to my discipline, who am ready to teach you things both weighty and necessary, Siquis culturae patientum accommodet aurem. For I cannot find one wise man amongst you] Nihil hic ex odio dicit, saith an interpreter. This Job speaketh not out of hatred to their persons, but freely uttereth that which he was persuaded to be the truth, and wisheth them a better understanding of the thing controverted between himself and them at this…
Read John Trapp on Job 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) But as for you all, do ye return.—This is probably said with irony. “Come again and renew the argument between us; but I shall not be able to find a wise man among you. I am willing to listen to your argument, but I am confident as to the result of it.” For I cannot find.—Rather, and I shall not find: i.e., if ye renew the argument.
Read Charles John Ellicott on Job 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. But as for you all] Ye are too proud, and too full of self-importance, to profit by what ye see. Return - enter into yourselves, consider your ways, go again to school, get back to your own houses, and endeavour to acquire humility and knowledge; for there is not one wise man among you.
Read AdamClarke on Job 17 →
CambridgeThe Cambridge Bible for Schools and Colleges10–16. Final repudiation by Job of the false hopes of recovery which the friends held out to him. He knows better, his hope is in the grave. Turning with a last word to his friends Job bids them renew as often as they chose their attempts to explain his condition, they should only shew themselves ignorant and incapable (Job 17:10). The hopes they held out were vain; his days were at an end and all the enterprises and dearest purposes of his life for ever broken off (Job 17:11-12). His hope was in the grave, where alone he would find rest (Job 17:13-16).
Read Cambridge on Job 17 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut as for you all, do you return - This may mean, either, “return to the debate;” or, “return from your unjust and uncharitable opinion concerning me.” The former seems to accord best with the scope of the passage.
Read Albert Barnes on Job 17 →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
But come back and try again, all of you. For I will not find a wise man among you.
But as for you all, come back. I will not find a wise man among you.
But come back and try again, all of you. For I will not find a wise man among you.
“But turn, all of you, and come now! I will not find a wise man among you.
Tyndale line
But as for you all, do ye return, and come now: for I cannot find one wise man among you.
But as for you all, come on now again; And I shall not find a wise man among you.
But return ye, all of you, and come now: and I shall not find a wise man among you.
But as for you all, do ye return, and come now: for I cannot find one wise man among you.
All you therefore turne you, and come nowe, and I shall not finde one wise among you.
Strictly literal
But as for you all, pray come on again; and I shall not find one wise man among you.
Return, and come in, I pray you, And I find not among you a wise man.
But please return and come in, all of you, || And I do not find a wise man among you.
But all of you, do only return, and come but [to me]: and yet I shall not find among you one wise man.
But as for you all, come on now; I will not find a wise man among you.
From the Latin
Wherefore be you all converted, and come, and I shall not find among you any wise man.
Simplified
Why don't you come back and repeat again what you've been saying?—yet I still won't find a wise man among you!
But come back, now, all of you, come; and I will not see a wise man among you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with all words matched. This indicates a consistent transmission of the text, preserving Job's lament about the absence of wise counsel among his friends.
וְֽאוּלָ֗ם כֻּלָּ֣ם תָּ֭שֻׁבוּ וּבֹ֣אוּ נָ֑א וְלֹֽא־ אֶמְצָ֖א בָכֶ֣ם חָכָֽם׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Job 17:10
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.
אוּלָם (uwlam) is an adverb meaning 'but' or 'however,' functioning as a strong adversative in sentences. It is noted for its emphasis on contrast, appearing in contexts where a statement is countered or qualified. The entries consistently highlight its role in introducing opposing ideas.
אוּלָם adv. but, but indeed, a strong adversative
base
H199 אוּלָם but, but indeed, a strong adversative
199 'uwlam oo-lawm'
apparently a variation of 194; however or on the
contrary:--as for, but, howbeit, in very deed, surely, truly,
wherefore.
see HEBREW for 0194
אוּלָם (u.lam) — but.
1) but, but indeed (a strong adversative)
2) however, nevertheless
Conj | Adv — Conjunction · adverbHC/D
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine pluralHC/Vqv2mp
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,"…
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
HTj — ParticleHTj
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singularHVqi1cs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
