Job 24:16 — Word Study
WLCחָתַ֥ר בַּחֹ֗שֶׁךְ בָּ֫תִּ֥ים יוֹמָ֥ם חִתְּמוּ־ לָ֗מוֹ לֹא־ יָ֥דְעוּ אֽוֹר׃
BSAIn the darkchôshek [of night, in secrecy] they dig throughchâthar■ [force a passage, break in] housesbayith [dwellings, homes] by dayyôwmâm [in the daytime, daily] they shut themselves inchâtham■ [seal, lock, conceal themselves, hide] neverlôʼ to experienceyâdaʻ■ [know, perceive] the lightʼôwr [spiritual illumination, happiness]
| Greek | English | Parsing |
|---|---|---|
| חָתַ֥ר | he digs into | Verb, Qal, perfect third person masculine singular |
| בַּחֹ֗שֶׁךְ | in darkness | Preposition, noun common masculine singular absolute |
| בָּ֫תִּ֥ים | houses | Noun common, masculine plural absolute |
| יוֹמָ֥ם | by day | Adverb |
| חִתְּמוּ־ | they seal up | Verb, Piel, perfect third person common plural |
| לָ֗מוֹ | for themselves | Preposition, suffix |
| לֹא־ | not | Particle |
| יָ֥דְעוּ | they know | Verb, Qal, perfect third person common plural |
| אֽוֹר׃ | light | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the dark they dig through houses; by day they shut themselves in, never to experience the light. |
| KJV | In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light. |
| ASV | In the dark they dig through houses: They shut themselves up in the day-time; They know not the light. |
| YLT | He hath dug in the darkness — houses; By day they shut themselves up, They have not known light. |
| WEB | In the dark they dig through houses. They shut themselves up in the daytime. They don’t know the light. |
| BBE | In the dark he makes holes in the walls of houses: in the daytime they are shutting themselves up, they have no knowledge of the light. |
Where they part company is יוֹמָ֥ם — see How Translations Differ.
The structure features a main clause followed by two subordinate phrases, illustrating the actions of the wicked in contrast to their behavior during the day.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָתַר
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 24:16
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 Reflection on the Wickedgenerated
Job 24:16 illustrates the secretive and deceptive actions of those who commit wrongs. Job highlights how they operate in darkness, digging into houses under the cover of night, and how they isolate themselves during the day, avoiding the light that represents truth and moral clarity. This reflects a broader theme in Job's discourse about the apparent prosperity of the wicked and the suffering of the righteous, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 22:2–3 | If a thief is caught breaking in and is beaten to death, no one shall be guilty of bloodshed. |
| 2 | Ezekiel 12:5–7 | As they watch, dig through the wall and carry your belongings out through it. |
| 3 | Matthew 24:43 | But understand this: If the homeowner had known in which watch of the night the thief was coming, he would have kept watch and would not have let his house be broken into. |
| 4 | Job 24:13 | Then there are those who rebel against the light, not knowing its ways or staying on its paths. |
| 5 | Job 38:12–13 | In your days, have you commanded the morning or assigned the dawn its place, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָתַר, cha.Targenerated
The verb חָתַר (cha.Tar) is a Qal perfect, third person masculine singular form meaning 'he digs into.' It conveys the action of digging or forcing a passage, often in a context of burglary. The root emphasizes physical actions related to breaking in, which aligns with the imagery of deceit and stealth in this verse.
This word is used to describe a deliberate act of intrusion, suggesting a sense of secrecy and wrongdoing. The physicality of the action underscores the moral implications of their behavior, as they seek to avoid detection and judgment.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses they dig for חָתַר and by day for יוֹמָ֥ם. Other translations like the KJV and ASV also align closely with this wording.
Where translations differ is in the rendering of יוֹמָ֥ם — in the daytime (BBE, KJV) versus by day (BSB, YLT). This reflects a slight variation in emphasis but retains the overall meaning of daytime activity.
Sentence Structuregenerated
The main verb חָתַר governs the structure of the verse, indicating the action of digging. This is followed by a prepositional phrase indicating the location of the action (בַּחֹ֗שֶׁךְ), and a noun phrase that specifies what is being dug into (בָּ֫תִּ֥ים).
The sentence then shifts to describe the behavior during the day with another clause, where the verb חִתְּמוּ indicates their action of sealing themselves in. The structure emphasizes the contrast between their actions at night and during the day.
Septuagint Backgroundgenerated
The Septuagint translates חָתַר as διώρυχεν, which also means 'to dig' but carries a connotation of creating a passage. This choice reflects a similar understanding of the act of intrusion but may imply a more deliberate effort to create access.
The use of σκότει for בַּחֹ֗שֶׁךְ indicates a focus on the literal darkness, aligning with the Hebrew's broader implications of secrecy and moral ambiguity.
In plain words — the whole versegenerated
Job 24:16 describes how the wicked act in darkness, digging into homes at night while shutting themselves in during the day, avoiding the light of truth and understanding. This verse highlights their secretive and deceptive nature.
Frequently Asked Questionsgenerated
This suggests that the wicked engage in wrongful acts secretly, avoiding detection and judgment.
Shutting themselves in indicates a desire to hide from the light, which symbolizes truth and moral clarity.
Light represents spiritual illumination and moral understanding, which the wicked choose to avoid.
It reflects Job's exploration of the injustices faced by the righteous and the apparent prosperity of the wicked.
Reflection Questionsgenerated
- In what ways do I see people acting in secrecy, avoiding the truth?
- How can I ensure that I live in the light and avoid the darkness of wrongdoing?
- What does it mean to me to experience spiritual illumination in my life?
- How can I support those who are struggling against the injustices described in Job?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Gregory the Dialogist, reflect on this verse to discuss the moral implications of living in darkness and avoiding the light of truth.
In the dark they dig through houses, which they had marked for themselves in the day time; they know not the light. For what is there here denoted by the title of 'houses' but consciences, wherein we dwell, when we do any thing,Early Church Fathers on Job 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 24:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleIn the dark they dig through houses, [which] they had marked for themselves in the daytime,.... Which some understand of adulterers last mentioned, who, having observed where beautiful women dwell,
Read John Gill on Job 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryIn the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light. Dig through.
Read Robert Jamieson on Job 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey dig; either, 1. The adulterer last mentioned; although such persons do not use nor need these violent courses to get into the house of the adulteress, but are commonly admitted upon milder and easier terms. Or, 2. The thief or robber, whose common practice this is, of whom he spoke ; and having on that occasion inserted the mention of the adulterer as one who acted his sin in the same manner as the night-thief did, he now returns to him again. Which they had marked for themselves; the thief and his accomplices, designing by some secret mark the house of some rich man which they intended to rob, and the part of the house where they resolved to enter into it. They know not the light…
Read Matthew Poole on Job 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 24:16 In the dark they dig through houses, [which] they had marked for themselves in the daytime: they know not the light.Ver. 16. In the dark they dig through the earth, &c.] Heb. He digs through houses; i.e. the adulterer doth, to come at his strumpet, with whom he had agreed upon a place of meeting for that evil purpose, and in whose bosom by night (the dark and black night, as Solomon calleth it, Proverbs 7:9) he spareth not to bury his name, substance, soul, and carcass, while they glut their unclean desires by the favour of the darkness. This is a bitterness beyond that of death, Ecclesiastes 7:26. But the devil presenteth his butter in so lordly a dish, that the soul spies not…
Read John Trapp on Job 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Which they had marked for themselves in the daytime.—Or, as some understand, they seal (i.e., shut) themselves up in the daytime. It is said that it is still the custom in Eastern cities for such persons to endeavour to obtain access to the harem in female attire. They know not the light.—Compared with Job 24:13, shows strongly the different usage of the expression in the two cases.
Read Charles John Ellicott on Job 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. In the dark they dig through houses] Thieves in Bengal very frequently dig through the mud wall and under the clay floors of houses, and, entering unperceived, plunder them while the inhabitants are asleep. Mr. Good's version of this paragraph I shall lay before the reader: - Ver. 15. For the dark too watcheth the eye of the adulterer; Exclaiming, No eye shall behold me. Then putteth he the muffler on his face; Ver. 16. He wormeth into houses amidst the darkness. In the daytime they seal themselves up, They know not the light: Ver. 17. For, the dawn they reckon to themselves as the death-shade; The horrors of the death-shade as it returneth.
Read AdamClarke on Job 24 →CambridgeThe Cambridge Bible for Schools and Colleges16. which they had marked] Rather, they shut (lit. seal) themselves up in the daytime. In the dark the housebreaker digs through the wall, which in many Eastern houses is of clay or soft brick; in the daytime he abides close in his own retreat; he is unacquainted with the light.
Read Cambridge on Job 24 →Albert Barnes1798–1870Barnes' Notes on the BibleIn the dark they dig through houses - This refers, probably, to another class of wicked persons. The adulterer steals forth in the night, but it is not his way to “dig” into houses.
Read Albert Barnes on Job 24 →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
In the dark they dig through houses; by day they shut themselves in, never to experience the light.
In the dark they dig through houses. They shut themselves up in the daytime. They don’t know the light.
In the dark they dig through houses; by day they shut themselves in, never to experience the light.
In the dark the robber breaks into houses, but by day they shut themselves in; they do not know the light.
Tyndale line
In the dark they dig through houses, which they had marked for themselves in the daytime: they know not the light.
In the dark they dig through houses: They shut themselves up in the day-time; They know not the light.
In the dark they dig through houses: they shut themselves up in the daytime; they know not the light.
In the dark they dig through houses, which they had marked for themselves in the day-time: they know not the light.
They digge through houses in the darke, which they marked for themselues in the daye: they knowe not the light.
Strictly literal
In the dark they dig through houses; by day they shut themselves in; they know not the light:
He hath dug in the darkness — houses; By day they shut themselves up, They have not known light.
He has dug in the darkness—houses; By day they shut themselves up, || They have not known light.
They break into houses in the dark, in the daytime they lock themselves in: they know not the light.
In the darkness wicked people dig into houses; but they shut themselves up in the daytime; they do not care for the light.
From the Latin
He diggeth through houses in the dark, as in the day they had appointed for themselves, and they have not known the light.
Simplified
Thieves break into houses during the night and they sleep during the day. They don't even know what the light is like!
In the dark he makes holes in the walls of houses: in the daytime they are shutting themselves up, they have no knowledge of the light.
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 Septuagint agree closely in wording, with nine out of nine words matched. This indicates a strong consistency in the translation and interpretation of this verse across these ancient texts.
חָתַ֥ר בַּחֹ֗שֶׁךְ בָּ֫תִּ֥ים יוֹמָ֥ם חִתְּמוּ־ לָ֗מוֹ לֹא־ יָ֥דְעוּ אֽוֹר׃
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 24:16
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.
חָתַר (chathar) is a primitive root meaning to dig or row. It covers actions like digging into houses, often in the context of burglary, and rowing in water. The entries consistently emphasize these physical actions without significant disagreement.
חָתַר vb. dig, row
base
H2864 חָתַר
2864 chathar khaw-thar'
a primitive root; to force a passage, as by burglary;
figuratively, with oars:--dig (through), row.
חָתַר (cha.tar) — to dig.
1) to dig, row
1a) (Qal)
1a1) to dig (into houses-of burglary)
1a2) to row (in water)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
N-mp — Noun common · masculine plural absoluteHNcmpa
יוֹמָם (yowmam) refers to the concept of daytime or the period of light in a day. It functions both as a noun meaning 'daytime' and as an adverb meaning 'by day.' The word is derived from יוֹם (yom), which means 'day.'
יוֹמָם 51 subst. and adv. daytime, by day
base
H3119 יוֹמָם subst. and adv. daytime, by day
3119 yowmam yo-mawm'
from 3117; daily:--daily, (by, in the) day(-time).
see HEBREW for 03117
יוֹמָם (yo.mam) — by day.
adv
1) by day, in the daytime
subst
2) daytime
Adv — AdverbHD
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
חָתַם (cha.tam) means to seal or affix a seal. It covers various forms, including sealing up, locking up, and being stopped. The verb appears in different stems, such as Qal, Niphal, Piel, and Hiphil, indicating various nuances of sealing and closure. The Aramaic equivalent is also noted.
חָתַם vb. seal, affix seal, seal up
Qal
seal, affix one’s seal, in attestation
seal up, fasten up by sealing
Niph. (it was) written and sealed
Pi. lit. by day they seal up for themselves, i.e acc. to most, they shut themselves up
Hiph. or hath his flesh (genital organ) shewn stoppage by reason of his flux.
base
H2856 חָתַם seal, affix seal, seal up
2856 chatham khaw-tham'
a primitive root; to close up; especially to seal:--make an
end, mark, seal (up), stop.
חָתַם (cha.tam) — to seal.
1) to seal, seal up, affix a seal
1a) (Qal)
1a1) to seal, affix one's seal
1a2) to seal up, fasten up by sealing
1b) (Niphal) to seal
1c) (Piel) to lock up
1d) (Hiphil) to be stopped
Aramaic equivalent: cha.tam (חֲתַם "to seal" H2857)
V-Piel-Perf-3cp — Verb · Piel · perfect third person common pluralHVpp3cp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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)
Part — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
אוֹר (or) means 'light' and encompasses various forms of illumination, including daylight, dawn, and the light of heavenly bodies like the sun and stars. It can also refer to metaphorical concepts such as the light of life, prosperity, and instruction, as well as Yahweh as a source of light.
אוֹר 121 n.m. light
light as diffused in nature, light of day
morning light, dawn
light of the heavenly luminaries
daylight
lightning
light of lamp
light of life
light of prosperity
light of instruction
light of face
Yahweh
base
H216 אוֹר light . light as diffused in nature, light of day
. morning light, dawn
. light of the heavenly luminaries
. daylight
. lightning
. light of lamp
. light of life
. light of prosperity
. light of instruction
. light of face
. Yahweh
216 'owr ore
from 215; illumination or (concrete) luminary (in every
sense, including lightning, happiness, etc.):--bright, clear,
+ day, light (-ning), morning, sun.
see HEBREW for 0215
אוֹר (or) — light.
1) light
1a) light of day
1b) light of heavenly luminaries (moon, sun, stars)
1c) day-break, dawn, morning light
1d) daylight
1e) lightning
1f) light of lamp
1g) light of life
1h) light of prosperity
1i) light of instruction
1j) light of face (fig.)
1k) Jehovah as Israel's light
N-cs — Noun common · feminine singular absoluteHNcfsa
lit ('or, ma'or; phos; many other words):
1. Origin of Light
2. A Comprehensive Term
(1) Natural Light
(2) Artificial Light
(3) Miraculous Light
(4) Mental, Moral, Spiritual Light
3. An Attribute of Holiness
(1) God
(2) Christ
(3) Christians
(4) The Church
4. Symbolism
5. Expressive Terms
1. Origin of Light:
The creation of light was the initial step in the creation of life. "Let there be light" (Ge 1:3) was the first word of God spoken after His creative Spirit "moved" upon the primary material out of which He created the heavens and the earth, and which lay, until the utterance of that word, in the chaos of darkness and desolation. Something akin, possibly, to the all-pervasive electro-magnetic activity of the aurora borealis penetrated the chaotic night of the world. The ultimate focusing of light (on the 4th day of creation,
Light
The offspring of the divine command (Gen. 1:3). “All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light” (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance…
One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," 1Jo 1:5, and "the Father of lights," Jas 1:17; Christ is the "Sun of righteousness," and "the light of the world," Joh 1:9 8:12. So also the word of God is "a light," Ps 119:105; truth and Christians are lights, Joh 3:19 12:36; prosperity is "light," Es 8:16; and heaven is full of…