Job 38:36 — Word Study
WLCמִי־ שָׁ֭ת בַּטֻּח֣וֹת חָכְמָ֑ה א֤וֹ מִֽי־ נָתַ֖ן לַשֶּׂ֣כְוִי בִינָֽה׃
BSAWhomîy [the questioner] has putshîyth■ [to set, appointed] wisdomchokmâh [skill, prudence, or good judgment] in the heartṭuchâh [inward parts, the seat of emotions and thoughts] orʼôw [as an alternative] givennâthan■ [to give, put, or set] understandingbîynâh [discernment, wisdom, or knowledge] to the mindsekvîy△ [the heart, the center of thinking and decision]
| Greek | English | Parsing |
|---|---|---|
| מִי־ | who? | Pronoun |
| שָׁ֭ת | has he put | Verb, Qal, perfect third person masculine singular |
| בַּטֻּח֣וֹת | in the inner parts | Preposition, noun common feminine plural absolute |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| א֤וֹ | or | Conjunction |
| מִֽי־ | who? | Pronoun |
| נָתַ֖ן | has he given | Verb, Qal, perfect third person masculine singular |
| לַשֶּׂ֣כְוִי | to the heart | Preposition, noun common masculine singular absolute |
| בִינָֽה׃ | understanding | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who has put wisdom in the heart or given understanding to the mind? |
| KJV | Who hath put wisdom in the inward parts? or who hath given understanding to the heart? |
| ASV | Who hath put wisdom in the inward parts? Or who hath given understanding to the mind? |
| YLT | Who hath put in the inward parts wisdom? Or who hath given To the covered part understanding? |
| WEB | Who has put wisdom in the inward parts? Or who has given understanding to the mind? |
| BBE | Who has put wisdom in the high clouds, or given knowledge to the lights of the north? |
Where they part company is חָכְמָה and בִינָה — see How Translations Differ.
Two main clauses framed by a question, with prepositional phrases providing additional context about where wisdom and understanding reside.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbשִׁית
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 38:36
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 — God's Challenge to Jobgenerated
Job 38:36 is part of a larger discourse where God questions Job about the mysteries of creation and divine wisdom. This section emphasizes God's sovereignty and the limitations of human understanding, as seen in the surrounding verses that explore natural phenomena and divine authority.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 32:8 | But there is a spirit in a man, the breath of the Almighty, that gives him understanding. |
| 2 | Psalm 51:6 | Surely You desire truth in the inmost being; You teach me wisdom in the inmost place. |
| 3 | Proverbs 2:6 | For the LORD gives wisdom; from His mouth come knowledge and understanding. |
| 4 | Ecclesiastes 2:26 | To the man who is pleasing in His sight, He gives wisdom and knowledge and joy, but to the sinner He assigns the task of gathering and accumulating that which he will hand over to one who pleases God. This too is futile and a pursuit of the wind. |
| 5 | James 1:5–17 | Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָכְמָה, chokh.mahgenerated
The word חָכְמָה (chokmah) refers to wisdom, encompassing skill and good judgment in various contexts such as governance, warfare, and moral decisions. It is derived from the root word for wisdom, חָכַם (chakam), and is often associated with practical applications of knowledge.
In this verse, it signifies a profound insight that is not merely intellectual but also deeply connected to the heart, reflecting the biblical understanding that wisdom involves both knowledge and ethical living.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around two main clauses, each beginning with the interrogative pronoun מִי (mi), who? The first clause asks about the placement of wisdom, while the second queries who has given understanding.
Each clause contains a subject-verb-object structure, with the verbs שָׁ֭ת (shiyth) and נָתַ֖ן (natan) indicating actions performed by the implied subject, God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חָכְמָה is rendered as σοφίαν (sophian), which also means wisdom but may carry a more philosophical connotation. This choice reflects a broader understanding of wisdom that includes practical and theoretical aspects.
The word for understanding, בִינָה, is translated as ἐπιστήμην (epistēmēn), emphasizing knowledge or awareness, which aligns with the original intent but shifts the focus slightly toward cognitive comprehension.
In plain words — the whole versegenerated
Job 38:36 asks who has given wisdom to the heart and understanding to the mind. This verse highlights the belief that wisdom and understanding are gifts from God, emphasizing His role in human insight and decision-making.
Frequently Asked Questionsgenerated
Having wisdom in the heart refers to possessing deep insights and good judgment that guide one's emotions and decisions.
In biblical thought, the mind is seen as the center of reasoning and decision-making, where understanding helps to discern and navigate life's complexities.
The verse emphasizes that wisdom and understanding are not human achievements but divine gifts, showcasing God's authority over creation and human intellect.
This verse teaches that wisdom is not just knowledge but involves a moral and emotional dimension, indicating that true wisdom is rooted in one's character and relationship with God.
Reflection Questionsgenerated
- In what ways have I experienced God's wisdom in my own life?
- How can I seek understanding in my decisions and actions?
- What role does wisdom play in my relationships with others?
- How can I cultivate a heart that seeks after wisdom and understanding?
The early church on this verse — how the Fathers read it
Early commentators have reflected on this verse, often discussing the nature of wisdom and understanding as divine gifts, as seen in the quotations from Gregory the Dialogist and Ishodad of Merv.
Who hath placed wisdom in the inward parts of a man? or who hath given the cock understanding? 9. Who else are designated in this place by the name of the cock, but these same holy preachers, mentioned again in another way,Early Church Fathers on Job 38 →
The words “Who has put wisdom in the inwards parts?” means who else [but God] has secretly put the wisdom of reason in the souls of mortals?Early Church Fathers on Job 38 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 38:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho hath put wisdom in the inward parts?.... That is, of man, in his heart, as explained in the next clause; such wisdom as to guide the stars, know the ordinances of heaven, set their dominion on
Read John Gill on Job 38 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho hath put wisdom in the inward parts? or who hath given understanding to the heart?
Read Robert Jamieson on Job 38 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn the inward parts, to wit, of a man. Compare @ . Who gave thee that wit and understanding which thou hast, and which thou now usest so arrogantly and wickedly, to contend with me, and to censure my actions? Who hath given understanding to the heart; so he limits the former general expression of the inward parts. The heart is made by the Hebrews the seat of the understanding, and is commonly put for it in Scripture.
Read Matthew Poole on Job 38 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 38:36 Who hath put wisdom in the inward parts? or who hath given understanding to the heart?Ver. 36. Who hath put wisdom in the inward parts?] Hitherto God hath set forth his own admirable power, wisdom, and providence in making and governing the lifeless creatures, the meteors especially. Now he comes to declare the same in things endued with life; and first with man, his masterpiece: Who hath given him wisdom (saith God) in the inward parts, or reins? where the reasonable soul sitteth and sovereigneth. The Hebrews say, That the heart understandeth, and the reins deliberate. They have their name here from plastering over, or covering, because they are overly covered with fat and flesh…
Read John Trapp on Job 38 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) Wisdom in the inward parts.—The mention of the inward parts and the heart here, in the midst of natural phenomena, perplexes every one; but it is a natural solution to refer them to the lightnings personified: “Who hath put such understanding in their inward parts?”
Read Charles John Ellicott on Job 38 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. Who hath put wisdom in the in ward parts?] Who has given לשכוי lasechvi, to the contemplative person, understanding? Even the most sedulous attention to a subject, and the deepest contemplation, are not sufficient to investigate truth, without the inspiration of the Almighty, which alone can give understanding. But who has given man the power to conceive and understand? A power which he knows he has, but which he cannot comprehend. Man knows nothing of his own mind, nor of the mode of its operations. This mind we possess, these operations we perform;-and of either do we know any thing? If we know not our own spirit, how can we comprehend that SPIRIT which is infinite and eternal?…
Read AdamClarke on Job 38 →CambridgeThe Cambridge Bible for Schools and Colleges36. The verse is obscure, owing to the terms “inward parts” and “heart” being of uncertain meaning. The translation of the A.V. may be certainly set aside, (1) because the introduction of a reference to the “inward parts” and “heart” of man in the middle of a description of celestial phenomena is not to be thought of; and (2) any laudatory reference to man is out of keeping with the whole drift of the speech, the purpose of which is to abase man before the wonders of God’s creation and His operations outside the sphere of man’s life. The word rendered “inward parts” may be the same as that so rendered, Psalms 51:6. There the parallel word is “hidden part,” and the reference may be to the…
Read Cambridge on Job 38 →Albert Barnes1798–1870Barnes' Notes on the BibleWho hath put wisdom in the inward parts? - There is great variety in the interpretation of this passage. Jerome renders it, Quis posuit in visceribus heminis sapienttam? Vel quis dedit gallo intelligentiam?
Read Albert Barnes on Job 38 →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
Who has put wisdom in the heart or given understanding to the mind?
Who has put wisdom in the inward parts? Or who has given understanding to the mind?
Who has put wisdom in the heart or given understanding to the mind?
Who has put wisdom in the heart, or has imparted understanding to the mind?
Tyndale line
Who hath put wisdom in the inward parts? or who hath given understanding to the heart?
Who hath put wisdom in the inward parts? Or who hath given understanding to the mind?
Who hath put wisdom in the inward parts? or who hath given understanding to the mind?
Who hath put wisdom in the inward parts? or who hath given understanding to the heart?
Who hath put wisedome in the reines? or who hath giuen the heart vnderstanding?
Strictly literal
Who hath put wisdom in the inward parts? or who hath given understanding to the mind?
Who hath put in the inward parts wisdom? Or who hath given To the covered part understanding?
Who has put wisdom in the inward parts? Or who has given understanding to the covered part?
Who hath put wisdom in the dark clouds? or who hath given understanding to the bright meteors?
Who has put wisdom in the clouds or has given understanding to the mists?
From the Latin
Who hath put wisdom in the heart of man? or who gave the cock understanding?
Simplified
Who has placed wisdom inside people? Who has given understanding to the mind?
Who has put wisdom in the high clouds, or given knowledge to the lights of the north?
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 reads, "מִי־ שָׁ֭ת בַּטֻּח֣וֹת חָכְמָ֑ה א֤וֹ מִֽי־ נָתַ֖ן לַשֶּׂ֣כְוִי בִינָֽה׃" which translates to "Who has put wisdom in the heart or given understanding to the mind?" The Septuagint, while it does not provide a complete word-for-word match, contains 6 of the 9 words found in the Masoretic Text, indicating some agreement in content. However, the specific wording and structure differ, as the Septuagint presents its own sentence form. There are no surviving versions from the Samaritan Pentateuch or the Dead Sea Scrolls for this verse to compare further, so we cannot determine their agreement or disagreement with the Masoretic Text.
מִי־ שָׁ֭ת בַּטֻּח֣וֹת חָכְמָ֑ה א֤וֹ מִֽי־ נָתַ֖ן לַשֶּׂ֣כְוִי בִינָֽה׃
6 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 38:36
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word שִׁית (shiyth) is a primitive root meaning to put or set, with a wide range of applications including appointing, laying, and constituting. It can also imply taking a stand or being imposed upon. The entries consistently emphasize its versatility in contexts of action and intention.
שִׁית vb. put, set
Qal
put, lay
set, station
set one's mind to, give heed, attention
set, fix
constitute, make one something
internally trans., = take one's stand
Hoph. if a ransom be imposed
base
H7896 שִׁית put, set .. put, lay
. . set, station
. set one's mind to, give heed, attention
. set, fix
. constitute, make one something
. internally trans., = take one's stand
. if a ransom be imposed
7896 shiyth sheeth
a primitive root; to place (in a very wide
application):--apply, appoint, array, bring, consider, lay
(up), let alone, X look, make, mark, put (on), + regard, set,
shew, be stayed, X take.
שִׁית (shit) — to set: make.
: make/establish
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: put.
: put/bring
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: appoint.
: appoint
1) to put, set
1a) (Qal)
1a1) to put, lay (hand upon)
1a2) to set, station, appoint, fix, set mind to
1a3) to constitute, make (one something), make like, perform
1a4) to take one's stand
1a5) to lay waste
1b) (Hophal) to be imposed, be set upon
שִׁית (shit) — to set: accuse.
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
put (puT; Phoud, in Genesis and Chronicles, variant for Genesis Phout, for Chronicles, Phouth):
1. Renderings:
In consequence of the identification at the time, the prophets have "Libya" (Libues), except Nab 3:9, where the Greek renders the word as phuge, "flight." The Vulgate (Jerome's Latin Bible, 390-405 A.D.) has "Phut," "Phuth," and in the Prophets "Libyes" and "Libya"; the King James Version "Phut."
2. Son of Ham:
In the "Table of Nations" Put is the third son of Ham (Ge 10:6), the first and second being Cush and Misraim, and the fourth Canaan. Put is the only one of the sons of Ham who is not credited with descendants.
3. As Nationality:
In the Prophets, warriors from Put are referred to, principally in connection with the forces of Egypt. They appear as shield-bearers (Jer 46:9…
(1 Chronicles 1:8; Nahum 3:9) [PHUT, PUT]
→ See PHUT
טֻחוֹת (tuwchah) refers to the inward parts or inner regions, particularly the kidneys, which are seen as covered or concealed. The term emphasizes the idea of hidden thoughts or feelings. It is derived from a root related to overlaying, and is used in a figurative sense to denote the inmost thoughts.
טֻחוֹת n.f.pl. inward parts (as covered over, concealed)
base
H2910 טֻחוֹת, טֻחָה
2910 tuwchah too-khaw'
from 2909 (or 2902) in the sense of overlaying; (in the
plural only) the kidneys (as being covered); hence
(figuratively) the inmost thought:--inward parts.
see HEBREW for 02909
see HEBREW for 02902
טֻחוֹת (tu.chah) — inner parts.
inner regions, hidden recesses, inward parts
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
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…
The Hebrew word אוֹ (*'ow*) primarily functions as a conjunction meaning 'or,' often indicating a preference or choice between options. It can also introduce examples, express conditions, or imply alternatives. Additionally, it is associated with the noun meaning 'desire' in Proverbs 31:4. The entries reflect a range of uses, but do not present significant disagreement.
אוֹ 320 conj. or
sometimes implying a preference, nearly or rather
introducing a sentence, esp. a particular case under a general principle, or = or if
if perchance
once, with the juss. = except
base
[אֵו] n.m. אוֹ, Kt Pr 31:4 desire, so Thes MV; but < Qr אֵי q.v.
done
H176 אוֹ or . sometimes implying a preference, nearly or rather
. introducing a sentence, esp. a particular case under a general principle, or = or if
. if perchance
. once, with the juss. = except
176 'ow o
presumed to be the "constructive" or genitival form of -av
{av}; short for 185; desire (and so probably in Prov. 31:4);
hence (by way of alternative) or, also if:--also, and,
either, if, at the least, X nor, or, otherwise, then, whether.
see HEBREW for 0185
אוֹ (o) — or.
1) or, rather
1a) implying that the latter choice is preferred
1b) or if, introducing an example to be seen under a particular principle
1c) (in series) either...or, whether...or
1d) if perchance
1e) except, or else
2) whether, not the least, if, otherwise, also, and, then
אוֹ (o) — desire.
desire
Conj — ConjunctionHC
or: The word is used once for either (1Sa 26:10), and is still in poetic use in this sense; as in, "Without or wave or wind" (Coleridge); "Or the bakke or some bone he breketh in his dzouthe" (Piers Plowman (B), VII, 93; compare Merchant of Venice, III, ii, 65). It is also used with "ever" for before (Ps 90:2; Ecclesiasticus 18:19), which the American Standard Revised Version substitutes in Ec 12:6 (compare 12:1,2); So 6:12; Da 6:24.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
HPi — PronounHPi
The Hebrew word נָתַן (natan) means 'to give' and encompasses a wide range of applications such as putting, setting, and making. It can also indicate actions like bestowing, delivering, and assigning. The entries describe its use in various forms, including Qal, Niphal, and Hophal, but do not present any significant disagreements among lexicons.
נָתַן 2007 vb. give, put, set
Qal 1917
give
Put, set
Make, constitute
Niph.
82be given
Be put, set
Hoph.
be given, bestowed
= be given to one for wife
be put upon
base
H5414 נָתַן give, put, set .. give
. Put, set
. Make, constitute
. . be given
. Be put, set
. . . be given, bestowed
. = be given to one for wife
. be put upon
5414 nathan naw-than'
a primitive root; to give, used with greatest latitude of
application (put, make, etc.):--add, apply, appoint, ascribe,
assign, X avenge, X be ((healed)), bestow, bring (forth,
hither), cast, cause, charge, come, commit, consider, count, +
cry, deliver (up), direct, distribute, do, X doubtless, X
without fail, fasten, frame, X get, give (forth, over, up),
grant, hang (up), X have, X indeed, lay (unto charge, up),
(give) leave, lend, let (out), + lie, lift up, make, + O that,
occupy, offer, ordain, pay, perform, place, pour, print, X
pull , put (forth), recompense, render, requite, restore, send
(out), set (forth), shew, shoot forth (up), + sing, + slander,
strike, (sub-)mit, suffer, X surely, X take, thrust, trade,
turn, utter, + weep, + willingly, + withdraw, + would (to)
God, yield.
נָתַן (na.tan) — to give: give.
: give/deliver/send/produce
1) to give, put, set
1a) (Qal)
1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend
1a2) to put, set, put on, put upon, set, appoint, assign, designate
1a3) to make, constitute
1b) (Niphal)
1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned
1b2) to be set, be put, be made, be inflicted
1c) (Hophal)
1c1) to be given, be bestowed, be given up, be delivered up
1c2) to be put upon
נָתַן (na.tan) — to give: put.
: put/set/apppoint
1) to give, put, set
1a) (Qal)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
שֶׂכְוִי (sekviy) likely refers to the heart or mind, with possible connections to a celestial phenomenon. The entries suggest uncertainty about its precise meaning, with a specific reference to Job 38:36. It is derived from a related word, שְׂכָו (sekha), which may provide further context.
שֶׂכְוִי n.[m.] perh. a celestial appearance, phenomenon;—Jb 38:36
ref
H7907 שֶׂכְוִי
7907 sekviy sek-vee'
from the same as 7906; observant, i.e. (concretely) the
mind:--heart.
see HEBREW for 07906
שֶׂכְוִי (sekh.vi) — heart.
1) a celestial appearance or phenomenon, mind
1a) meaning uncertain
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
בִּינָה (biynah) means understanding and encompasses the act, faculty, and object of knowledge, even personified in some contexts. It is derived from the root meaning to discern or comprehend. The Aramaic equivalent is בִּינָה (H0999).
בִּינָה n.f. understanding
the act
the faculty
the object of knowledge
personified
base
H998 בִּינָה understanding . the act
. the faculty
. the object of knowledge
. personified
998 biynah bee-naw'
from 995; understanding:--knowledge, meaning, X perfectly,
understanding, wisdom.
see HEBREW for 0995
בִּינָה (bi.nah) — understanding.
1) understanding, discernment
1a) act
1b) faculty
1c) object
1d) personified
Aramaic equivalent: bi.nah (בִּינָה "understanding" H0999)
N-fs — Noun common · feminine singular absoluteHNcfsa