Job 32:7 — Word Study
WLCאָ֭מַרְתִּי יָמִ֣ים יְדַבֵּ֑רוּ וְרֹ֥ב שָׁ֝נִ֗ים יֹדִ֥יעוּ חָכְמָֽה׃
BSAI thoughtʼâmar■ [believed, considered] ◂that ageyôwm [days, multitude of years] should speakdâbar▸ [declare, teach] and manyrôb yearsshâneh [a multitude of years, a long time] should teachyâdaʻ▸ [impart, give out] wisdomchokmâh [prudence, good judgment, spiritual insight]
| Greek | English | Parsing |
|---|---|---|
| אָ֭מַרְתִּי | I said | Verb, Qal, perfect first person common singular |
| יָמִ֣ים | days | Noun common, masculine plural absolute |
| יְדַבֵּ֑רוּ | let them speak | Verb, Piel, imperfect third person masculine plural |
| וְרֹ֥ב | and abundance of | Conjunction, noun common masculine singular construct |
| שָׁ֝נִ֗ים | years | Noun common, masculine plural absolute |
| יֹדִ֥יעוּ | let them make known | Verb, Hiphil, imperfect third person masculine plural |
| חָכְמָֽה׃ | wisdom | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I thought that age should speak, and many years should teach wisdom. |
| KJV | I said, Days should speak, and multitude of years should teach wisdom. |
| ASV | I said, Days should speak, And multitude of years should teach wisdom. |
| YLT | I said: Days do speak, And multitude of years teach wisdom. |
| WEB | I said, ‘Days should speak, and multitude of years should teach wisdom.’ |
| BBE | I said to myself, It is right for the old to say what is in their minds, and for those who are far on in years to give out wisdom. |
The translations agree on the key terms, particularly חָכְמָה — see How Translations Differ.
The main clause introduces Elihu's belief, with two subordinate clauses elaborating on the expected roles of age and years in imparting wisdom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹם
verbאָמַר
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 32:7
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 — Elihu's Discourse on Wisdomgenerated
Job 32:7 reflects Elihu's thoughts on the relationship between age and wisdom. He believes that with age comes the expectation of wisdom, but he will soon challenge this notion by introducing the idea that true understanding comes from the spirit within a person, as noted in the following verse. Elihu's perspective adds a fresh voice to the dialogue among Job and his friends, emphasizing that wisdom is not exclusive to the elderly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 8:8–10 | Please inquire of past generations and consider the discoveries of their fathers. |
| 2 | Job 12:12 | Wisdom is found with the elderly, and understanding comes with long life. |
| 3 | 1 Kings 12:6–8 | Then King Rehoboam consulted with the elders who had served his father Solomon during his lifetime. “How do you advise me to respond to these people?” he asked. |
| 4 | Psalm 34:11–12 | Come, children, listen to me; I will teach you the fear of the LORD. |
| 5 | Proverbs 1:1–4 | These are the proverbs of Solomon son of David, king of Israel, |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָכְמָה, chokh.mahgenerated
The Hebrew word חָכְמָה (chokmah) signifies wisdom and encompasses various forms of skill and good judgment. It is derived from the root חָכַם (chakam), which relates to the ability to discern and apply knowledge effectively.
In this verse, Elihu suggests that wisdom should be imparted through the experiences of many years. The parsing as a feminine singular noun indicates that wisdom is regarded as a singular quality, essential for understanding and making sound decisions.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of חָכְמָה as wisdom.
Sentence Structuregenerated
The verse consists of a main clause introduced by the finite verb אָ֭מַרְתִּי, I said, followed by two subordinate clauses. The first clause expresses the expectation of age to speak, while the second clause indicates that many years should impart wisdom.
The structure emphasizes the relationship between age and wisdom, with the main verb anchoring the thought and the subordinate clauses elaborating on Elihu's belief.
Septuagint Backgroundgenerated
The Septuagint translates יְדַבֵּ֑רוּ as λαλῶν (lalōn), which means 'speaking.' This choice suggests a focus on the act of communication rather than the content of wisdom itself, indicating a more dynamic interaction in the sharing of knowledge.
The use of πολλοῖς (pollois) for וְרֹ֥ב emphasizes abundance, aligning with the Hebrew sense of many years contributing to wisdom.
In plain words — the whole versegenerated
Job 32:7 shows Elihu thinking that older people should share their wisdom, as they have lived many years. He believes that age and experience should teach wisdom, but he will soon introduce the idea that true understanding comes from the spirit within.
Frequently Asked Questionsgenerated
Elihu is expressing the expectation that those who have lived longer should have valuable insights and wisdom to share.
Unlike Job's friends, who equate age with wisdom, Elihu introduces the idea that true understanding may come from divine inspiration rather than merely from years lived.
Wisdom is portrayed as essential for understanding life and making sound judgments, and Elihu challenges the notion that it is solely reserved for the elderly.
Elihu's youth allows him to approach the discussion with fresh eyes, suggesting that wisdom can come from the spirit rather than just experience.
Reflection Questionsgenerated
- In what ways have I seen wisdom shared across generations in my life?
- How can I recognize and value wisdom from those younger than myself?
- What experiences have taught me valuable lessons that I can share with others?
- How can I seek wisdom in my own life, regardless of my age?
The early church on this verse — how the Fathers read it
The commentary from Ishodad of Merv discusses the nature of wisdom and its connection to the spirit in mortals, drawing on this verse to argue for a deeper understanding of human intelligence.
The words “but truly it is the spirit in mortals,” [indicate] a rational soul. The words “the breath of the Almighty that makes them intelligent,” [indicate] that if we need to find a superior wisdom in human beings,Early Church Fathers on Job 32 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 32:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI said, days should speak,.... That is, men of days, of many days, who have lived many days and years in the world: man in common is but of few days, even the most that men arrive to are but few; and
Read John Gill on Job 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI said, Days should speak, and multitude of years should teach wisdom. Days - i:e., the aged (Job 15:10).
Read Robert Jamieson on Job 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDays, i.e. multitude of days, by comparing the next clause of the verse. Or men of days, i.e. of many days or years, old men. Should speak, to wit, wisely and pertinently, as the next words limit it. Should teach wisdom; should instruct us that are younger in the paths of wisdom, and concerning the wise counsels and ways of God, about which the present controversy lay.
Read Matthew Poole on Job 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 32:7 I said, Days should speak, and multitude of years should teach wisdom.Ver. 7. I said, Days should speak] This seems to have been a proverb in those days; and it ran much in Elihu’ s mind. We use to say, that at meetings young men should be mutes, and old men vowels. Of Arsatius, who succeeded Chrysostom in the see of Constantinople, it is recorded (but nothing to his commendation) that at eighty years of age he was as eloquent as a fish and as nimble as a frog. And multitude of years should teach wisdom] Heb. Should make known wisdom; sc. such as consisteth in the knowledge of God and of his will, of ourselves and of our duties. This is far beyond all that of the heathen sages, of…
Read John Trapp on Job 32 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. Days should speak] That is, men are to be reputed wise and experienced in proportion to the time they have lived. The Easterns were remarkable for treasuring up wise sayings: indeed, the principal part of their boasted wisdom consisted in proverbs and maxims on different subjects.
Read AdamClarke on Job 32 →CambridgeThe Cambridge Bible for Schools and Colleges6–10. Elihu, being a youth, shrank from interfering in a dispute in which aged men were engaged; but he perceived that wisdom did not always accompany grey hairs; it is a gift of God, and, conscious of possessing it, he desires now to be heard.
Read Cambridge on Job 32 →Albert Barnes1798–1870Barnes' Notes on the BibleI said, Days should speak - The aged ought to speak. They have had the advantage of long observation of the course of events; they are acquainted with the sentiments of past times; they may have had
Read Albert Barnes on Job 32 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Days should speak — See Sermon by Paley, in loc., on “The Advantages of Old Age.”
Read Daniel Denison Whedon on Job 32 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I thought that age should speak, and many years should teach wisdom.
I said, ‘Days should speak, and multitude of years should teach wisdom.’
I thought that age should speak, and many years should teach wisdom.
I said to myself, ‘Age should speak, and length of years should make wisdom known.’
Tyndale line
I said, Days should speak, and multitude of years should teach wisdom.
I said, Days should speak, And multitude of years should teach wisdom.
I said, Days should speak, and multitude of years should teach wisdom.
I said, Days should speak, and multitude of years should teach wisdom.
For I said, The dayes shall speake, and the multitude of yeeres shall teach wisedome.
Strictly literal
I said, Let days speak, and multitude of years teach wisdom.
I said: Days do speak, And multitude of years teach wisdom.
I said, Days speak, || And a multitude of years teach wisdom.
I had said, Days shall speak, and multitude of years shall make wisdom known.
I said, “Length of days should speak; a multitude of years should teach wisdom.
From the Latin
For I hoped that greater age would speak, and that a multitude of years would teach wisdom.
Simplified
I told myself, ‘Those who are older should speak—those who are elderly should teach wisdom.’
I said to myself, It is right for the old to say what is in their minds, and for those who are far on in years to give out wisdom.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text of Job 32:7 reads, 'I thought that days should speak, and many years should teach wisdom.' The Septuagint, while it does not provide a direct translation, matches 5 of the 7 words from the Masoretic Text, indicating a general agreement in meaning but differing in word order and structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional witnesses for this verse, so we cannot compare them directly against the Masoretic Text.
אָ֭מַרְתִּי יָמִ֣ים יְדַבֵּ֑רוּ וְרֹ֥ב שָׁ֝נִ֗ים יֹדִ֥יעוּ חָכְמָֽה׃
5 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 32:7
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Imperf-3mp — Verb · Piel · imperfect third person masculine pluralHVpi3mp
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Conj | N-cs — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
N-fp — Noun common · masculine plural absoluteHNcmpa
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-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…