Job 28:23 — Word Study
WLCאֱ֭לֹהִים הֵבִ֣ין דַּרְכָּ֑הּ וְ֝ה֗וּא יָדַ֥ע אֶת־ מְקוֹמָֽהּ׃
BSA◂But Godʼĕlôhîym [the supreme Creator, Elohim] understandsbîyn■ [to discern, have insight into] its wayderek [path, journey, or manner of action] ◂and Hehûwʼ knowsyâdaʻ■ [to ascertain by seeing, to perceive] its placemâqôwm [location, resting-place, or condition]
| Greek | English | Parsing |
|---|---|---|
| אֱ֭לֹהִים | God | Noun common, masculine plural absolute |
| הֵבִ֣ין | he understands | Verb, Hiphil, perfect third person masculine singular |
| דַּרְכָּ֑הּ | way its | Noun common both singular construct, suffix |
| וְ֝ה֗וּא | and he | Conjunction, pronoun |
| יָדַ֥ע | he knows | Verb, Qal, perfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| מְקוֹמָֽהּ׃ | place its | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But God understands its way, and He knows its place. |
| KJV | God understandeth the way thereof, and he knoweth the place thereof. |
| ASV | God understandeth the way thereof, And he knoweth the place thereof. |
| YLT | God hath understood its way, And He hath known its place. |
| WEB | “God understands its way, and he knows its place. |
| BBE | God has knowledge of the way to it, and of its resting-place; |
The translations agree on the rendering of אֱלֹהִים as God.
The sentence consists of a main clause followed by a subordinate verb phrase, emphasizing God's understanding and knowledge.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹהִים
verbבִּין
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 28:23
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 — The Search for Wisdomgenerated
Job 28:23 reflects on the elusive nature of wisdom, emphasizing that while humanity seeks it, only God fully understands its path and knows its resting place. This passage is part of a larger discourse on the value of wisdom and the limits of human understanding, contrasting divine knowledge with human ignorance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 19:7 | The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. |
| 2 | Psalm 147:5 | Great is our Lord, and mighty in power; His understanding has no limit. |
| 3 | Proverbs 2:6 | For the LORD gives wisdom; from His mouth come knowledge and understanding. |
| 4 | Proverbs 8:14 | Counsel and sound judgment are mine; I have insight and strength. |
| 5 | Matthew 11:27 | All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — אֱלֹהִים, 'E.lo.Himgenerated
The word אֱלֹהִים ('E.lo.Him) is a plural noun that often refers to the supreme God, reflecting divine majesty and power. It can denote not only the singular God of Israel but also other divine beings or judges, depending on context.
In this verse, it underscores God's unique authority and understanding, highlighting that He alone discerns the path of wisdom. The use of this term emphasizes the contrast between human limitations and divine omniscience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, rendering אֱלֹהִים as God in all versions listed.
Sentence Structuregenerated
The main finite verb is הֵבִ֣ין, he understands, which governs the first clause about God's understanding. The second clause, יָדַ֥ע, he knows, follows, indicating a parallel structure that emphasizes both understanding and knowledge.
The sentence structure places emphasis on God's actions: first, His understanding of the way, and second, His knowledge of the place, creating a rhythm that highlights the completeness of divine wisdom.
Septuagint Backgroundgenerated
In the Septuagint, אֱלֹהִים is rendered as θεὸς (Theos), which denotes the same supreme deity. This choice reinforces the understanding of God as the ultimate source of wisdom.
The Greek translation captures the essence of the Hebrew text, maintaining the focus on God's omniscience and authority over wisdom.
In plain words — the whole versegenerated
Job 28:23 tells us that God understands the way of wisdom and knows its place. This verse emphasizes that while humans may seek wisdom, only God fully comprehends its path and resting place.
Frequently Asked Questionsgenerated
It means that God has complete insight into how wisdom operates and the journey it takes, which is beyond human understanding.
This knowledge is significant because it highlights God's unique position as the source of all wisdom, contrasting with human limitations.
This verse illustrates that while wisdom is sought after, it is ultimately God who knows its true nature and purpose.
We can learn to trust in God's wisdom and seek His guidance in our pursuit of knowledge and understanding.
Reflection Questionsgenerated
- In what areas of my life do I need to seek God's wisdom more earnestly?
- How can I better recognize the ways in which God has guided me?
- What does it mean to me that God knows the place of wisdom?
- How can I apply the understanding that God has a greater insight into my life than I do?
The early church on this verse — how the Fathers read it
The early Church Fathers have commented on this verse, noting God's understanding of wisdom and its implications for human knowledge.
God understandeth the way thereof; and He knoweth the place thereof. This Wisdom coeternal with God has 'a way' in one sense, and in another sense 'a place;' but only a 'place,' if a person understand it a place not local.Early Church Fathers on Job 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 28:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleGod understandeth the way thereof,.... And he only; not the way that men can come at the knowledge of wisdom, which at present appears to be past finding out; but rather the way which wisdom itself
Read John Gill on Job 28 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryGod understandeth the way thereof, and he knoweth the place thereof. God hath, and is Himself wisdom. So He alone "understandeth the way thereof, and knoweth the place thereof."
Read Robert Jamieson on Job 28 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGod, i.e. God alone; as appears by the denial of it to all other things. The way thereof; either the way how it is to be obtained; or rather, the methods or courses which it takes in the management of all affairs in the world, together with its grounds and ends in them. The place thereof; where it dwells, which is only in his own breast and mind, and in the best of men but in part, and only as far as it pleaseth him to afford it.
Read Matthew Poole on Job 28 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 28:23 God understandeth the way thereof, and he knoweth the place thereof.Ver. 23. God understandeth the way thereof] The only wise God, who alone knows her price, knows her retreat. Haec sunt inferni et morris verba, saith Brentius; those are the words of hell and of death. But we may better take them, as spoken by Job himself; which yet are to be understood, not as if Job thought that there was any place, apart from God, where his wisdom might be sought; or any way, out of himself, to go to it. But these things are spoken after the manner of men, saith Merlin; for wisdom is in God, yea, God is wisdom itself. For the wisdom of God is nothing else but the most wise God; since whatsoever…
Read John Trapp on Job 28 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) God understandeth the way thereof.—God is the author of wisdom, and His fear is the beginning thereof; so with His infinite knowledge of the universe He cannot but be cognisant of the place and way thereof. It is to be observed that while the foundation of wisdom is said to be coeval with that of the world, the very existence of wisdom in relation to man implied the existence of evil, because except by departing from evil there could for man be no wisdom, though evil itself may undoubtedly involve and imply the deflection from a previously existing right. Wrong, for example, is what is wrung aside from the right. The two ideas which Job starts with are man’s ignorance of the price and…
Read Charles John Ellicott on Job 28 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. God understandeth the way thereof] It can only be taught by a revelation from himself. Instead of הבין hebin, understandeth, six MSS. have הכין hechin, disposed or established. This reading is also supported by the Septuagint; ὉΘεοςευσυνεστησεναυτηςὁδον, "God hath well established her way:" falsely rendered bene cognovit, hath well known, in the Latin version of the Septuagint in the London Polyglot; but bene constituit, hath well established, in the Complutensian, Antwerp, and Paris Polyglots.
Read AdamClarke on Job 28 →
CambridgeThe Cambridge Bible for Schools and Colleges23–28. Wisdom can nowhere be found either by man or by any creature (Job 28:21), only by the Creator. God knoweth the place of it and is in possession of it, for He is the maker and upholder of the universe with all its agencies. And He has assigned to man as his wisdom the fear of the Lord.
Read Cambridge on Job 28 →
Albert Barnes1798–1870Barnes' Notes on the BibleGod understandeth the way thereof - These are doubtless the words of Job. The meaning is, that the reason of the divine dispensations could be known only to God himself. He had given no clew by which man could discover this.
Read Albert Barnes on Job 28 →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 God understands its way, and He knows its place.
“God understands its way, and he knows its place.
But God understands its way, and He knows its place.
God understands the way to it, and he alone knows its place.
Tyndale line
God understandeth the way thereof, and he knoweth the place thereof.
God understandeth the way thereof, And he knoweth the place thereof.
God understandeth the way thereof, and he knoweth the place thereof.
God understandeth the way of it, and he knoweth its place.
But God vnderstandeth the way thereof, and he knoweth the place thereof.
Strictly literal
God understandeth the way thereof, and he knoweth its place:
God hath understood its way, And He hath known its place.
God has understood its way, || And He has known its place.
God [alone] understandeth her way, and he knoweth her place;
God understands the way to it; he knows its place.
From the Latin
God understandeth the way of it, and he knoweth the place thereof.
Simplified
Only God understands the path to wisdom; he knows where it is found.
God has knowledge of the way to it, and of its resting-place;
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 largely agree in their wording, with six out of seven words matching. This consistency supports the reliability of the text across different traditions.
אֱ֭לֹהִים הֵבִ֣ין דַּרְכָּ֑הּ וְ֝ה֗וּא יָדַ֥ע אֶת־ מְקוֹמָֽהּ׃
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 28:23
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.
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
N-mp — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
דֶּ֫רֶךְ (derek) means way, road, or journey, and can refer to both literal paths and figurative courses of life or actions. It encompasses various aspects such as direction, manner, and moral character, often highlighting the nature of one's conduct. The term is used in both positive and negative contexts, reflecting the moral implications of one's path.
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
way, road, path
journey
of direction, almost or quite = toward
way, manner
fig. of course of life, or action, undertakings
of moral action and character
of duty
specif.: in good sense
oftener in bad sense
way of י׳
base
H1870 דֶּ֫רֶךְ way, road, distance, journey, manner . way, road, path
. journey
. of direction, almost or quite = toward
. way, manner
. fig. of course of life, or action, undertakings
. . of moral action and character
. of duty
. specif.: in good sense
. oftener in bad sense
. way of י׳
1870 derek deh'-rek
from 1869; a road (as trodden); figuratively, a course of
life or mode of action, often adverb:--along, away, because
of, + by, conversation, custom, (east-)ward, journey, manner,
passenger, through, toward, (high-) (path-)way(-side),
whither(-soever).
see HEBREW for 01869
דֶּ֫רֶךְ (de.rekh) — way: conduct.
: conduct/lifestyle
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — Way.
This name means way, road
דֶּ֫רֶךְ (de.rekh) — (King's) Highway.
This name means way, road
Combined with me.lekh (מֶ֫לֶךְ "King's" H4428I)
דֶּ֫רֶךְ (de.rekh) — way: direction.
: direction
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: road.
: road/route
1) way, road, distance, journey, manner
1a) road, way, path
1b) journey
1c) direction
1d) manner, habit, way
1e) of course of life (fig.)
1f) of moral character (fig.)
דֶּ֫רֶךְ (de.rekh) — way: journey.
: journey
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3fs
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Conj | Pron — Conjunction · pronounHC/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
מָקוֹם (maqom) means 'place' and encompasses a variety of contexts, including a standing place, station, or post. It can refer to human abodes, localities, regions, and even figurative conditions of body or mind. The term is derived from a root meaning 'standing' and is used broadly in the Old Testament.
מָקוֹם, מָקֹם 399 n.m. standing-place, place
standing-place
station, where soldiers are placed
post, office
place where a thing belongs
esp.
place of human abode
of י׳’s abode
place
in gen. place, locality, spot
space, room
space, distance, between
region, quarter, direction
peculiar uses
base
H4725 מָקוֹם, מָקֹם standing-place, place . . standing-place
. station, where soldiers are placed
. post, office
. . place where a thing belongs
. esp. . place of human abode
. of י׳’s abode
. place
. in gen. place, locality, spot
. . space, room
. space, distance, between
. region, quarter, direction
. peculiar uses
4725 maqowm maw-kome'
or maqom {maw-kome'}; also (feminine) mqowmah {mek-o-mah'};
or mqomah {mek-o-mah'}; from 6965; properly, a standing, i.e.
a spot; but used widely of a locality (general or specific);
also (figuratively) of a condition (of body or
mind):--country, X home, X open, place, room, space, X
whither(-soever).
see HEBREW for 06965
מָקוֹם (ma.qom) — place.
1) standing place, place
1a) standing place, station, post, office
1b) place, place of human abode
1c) city, land, region
1d) place, locality, spot
1e) space, room, distance
1f) region, quarter, direction
1g) give place to, instead of
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3fs
