Job 39:17 — Word Study
WLCכִּֽי־ הִשָּׁ֣הּ אֱל֣וֹהַּ חָכְמָ֑ה וְלֹא־ חָ֥לַק לָ֝֗הּ בַּבִּינָֽה׃
BSAForkîy [because of a divine reason] Godʼĕlôwahh [Eloah, the one true deity] has deprived hernâshâh■ [caused to forget, withheld from] of wisdomchokmâh [skill, prudence, or good judgment] He has notlôʼ [neither has He] endowedchâlaq■ [given a portion, imparted] with understandingbîynâh [discernment, knowledge, or insight]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| הִשָּׁ֣הּ | he has made forget it | Verb hiphil perfect third person masculine singular, suffix |
| אֱל֣וֹהַּ | God | Noun common, masculine singular absolute |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| וְלֹא־ | and not | Conjunction, particle |
| חָ֥לַק | he gave a share | Verb, Qal, perfect third person masculine singular |
| לָ֝֗הּ | to it | Preposition, suffix |
| בַּבִּינָֽה׃ | in understanding | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For God has deprived her of wisdom; He has not endowed her with understanding. |
| KJV | Because God hath deprived her of wisdom, neither hath he imparted to her understanding. |
| ASV | Because God hath deprived her of wisdom, Neither hath he imparted to her understanding. |
| YLT | For God hath caused her to forget wisdom, And He hath not given a portion To her in understanding: |
| WEB | because God has deprived her of wisdom, neither has he imparted to her understanding. |
| BBE | For God has taken wisdom from her mind, and given her no measure of knowledge. |
The translations agree on the meanings of חָכְמָה and בַּבִּינָֽה — see How Translations Differ.
The sentence is structured with two main clauses that highlight God's actions regarding wisdom and understanding.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלֹוהַּ
verbחָלַק
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 39:17
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 Sovereignty Over Creationgenerated
Job 39:17 reflects on the nature of wisdom and understanding as gifts from God, highlighting His authority over all creatures. The surrounding verses discuss the behavior of the ostrich, illustrating the theme of divine wisdom in creation. Job contemplates the nature of God's creation and the apparent lack of wisdom in certain animals, contrasting it with human understanding and the divine order.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 17:4 | You have closed their minds to understanding; therefore You will not exalt them. |
| 2 | Job 35:11 | who teaches us more than the beasts of the earth and makes us wiser than the birds of the air?’ |
| 3 | Deuteronomy 2:30 | But Sihon king of Heshbon would not let us pass through, for the LORD your God had made his spirit stubborn and his heart obstinate, that He might deliver him into your hand, as is the case this day. |
| 4 | 2 Chronicles 32:31 | And so when ambassadors of the rulers of Babylon were sent to him to inquire about the wonder that had happened in the land, God left him alone to test him, that He might know all that was in Hezekiah’s heart. |
| 5 | Isaiah 19:11–14 | The princes of Zoan are mere fools; Pharaoh’s wise counselors give senseless advice. How can you say to Pharaoh, “I am one of the wise, a son of eastern kings”? |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חָכְמָ֑ה, chokh.mahgenerated
The word חָכְמָה (chokmah) refers to wisdom, encompassing skill, prudence, and good judgment. It is a feminine noun that signifies not just knowledge but the application of that knowledge in practical situations, often seen in contexts of governance, warfare, and moral decision-making.
This particular form emphasizes the absence of wisdom in the creature being addressed, indicating that this lack is a direct action of God. The parsing as a noun in the singular absolute form suggests a specific quality or state of being that is not present.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible (BSB), which uses the word wisdom for חָכְמָה.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction כִּי (ki), indicating causation. The first clause states that God has deprived her of wisdom, while the second clause states that He has not endowed her with understanding.
The structure emphasizes God's direct action in withholding wisdom and understanding, with the subject אֱל֣וֹהַּ (Eloah) positioned prominently as the doer of these actions.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word אֱל֣וֹהַּ as θεὸς (Theos), which is a common rendering for God in Greek. This choice highlights the divine nature of the subject and aligns with the understanding of God's sovereignty.
The translation of חָכְמָה as σοφία (sophia) in the Septuagint maintains the concept of wisdom, indicating a consistent interpretation across both texts.
In plain words — the whole versegenerated
Job 39:17 shows that God has intentionally withheld wisdom and understanding from the creature being discussed. This highlights God's control over creation and the nature of wisdom as a divine gift.
Frequently Asked Questionsgenerated
It indicates that wisdom is a gift from God, and in this context, the creature lacks it due to God's sovereign choice.
Understanding, like wisdom, is portrayed as a quality that God can choose to withhold, emphasizing His authority over all aspects of creation.
This verse fits into the broader discussion of God's sovereignty and the nature of creation, where Job reflects on the characteristics of various creatures and their lack of human-like wisdom.
The ostrich is used as an example of a creature that acts without wisdom, contrasting with the expectations of human understanding and the divine order.
Reflection Questionsgenerated
- How do I understand the concept of wisdom in my own life, and how do I seek it?
- In what ways can I recognize God's sovereignty in the world around me?
- What role does understanding play in my decision-making processes?
- How can I apply the lessons from Job about wisdom and understanding in my daily life?
The early church on this verse — how the Fathers read it
Early interpretations from Gregory the Dialogist discuss the implications of God's withholding wisdom and understanding, reflecting on divine justice.
God hath deprived her of wisdom, neither hath He given her understanding. 26. Although to deprive is one thing, and not to give is another, yet His first expression 'deprived,' He repealed by subjoining,Early Church Fathers on Job 39 →
God hath deprived her of wisdom, neither hath He given her understanding. [MYSTICAL INTERPRETATION] 41. For strict is the enquiry of secret retribution;Early Church Fathers on Job 39 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 39:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBecause God hath deprived her of wisdom,.... Or "made her to forget" (d) what she had; an instance of her forgetfulness is mentioned Job 39:15; and so Leo Africanus (e) says of it, that it is of a
Read John Gill on Job 39 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBecause God hath deprived her of wisdom, neither hath he imparted to her understanding. Wisdom - such as God gives to other animals, and to man (Job 35:11).
Read Robert Jamieson on Job 39 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause God hath not implanted in her that natural instinct, and providence, and affection, which he hath put into other birds and beasts towards their young. And yet no man presumes to reproach me for making this difference in my creatures. And as little reason hast thou to blame me for afflicting thee, when others not so bad as thou for the present go unpunished; because I have no less authority over thee than over them, and can dispose of all my creatures according to my good pleasure. The great folly of this bird is noted by Arabic writers, who best know her, and that not only for this property of forsaking her own eggs, but also for other things, as that she eats any thing which is…
Read Matthew Poole on Job 39 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 39:17 Because God hath deprived her of wisdom, neither hath he imparted to her understanding.Ver. 17. Because God hath deprived her of wisdom] That is, of such forecast to provide for her young ones by a natural instinct, as other fowls and beasts have, Struthionis astorgia declaratur e causis duabus, vacuitate metus et vacuitate intellectus. God’ s mercy to men appeareth, 1. In giving us wisdom beyond them, Job 35:11 2. In giving us power over them, Psalms 8:6-8; Psalms 3:1-8. In learning us so much by them in those many Scripture comparisons, Proverbs 7:23; Proverbs 26:2; Proverbs 27:8; Matthew 8:26. That is a sweet place, Isaiah 31:5, "As birds flying" (sc. to save their young), "so…
Read John Trapp on Job 39 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. God hath deprived her of wisdom] Of this foolishness we have an account from the ancients; and here follow two instances: "1. It covers its head in the reeds, and thinks itself all out of sight because itself cannot see. So Claudian: - ____________ 'Stat lumine clauso Ridendum revoluta caput: creditque latere Quad non ipsa videt.' "2. They who hunt them draw the skin of an ostrich's neck on one hand, which proves a sufficient lure to take them with the other. They have so little brain that Heliogabalus had six hundred heads for his supper. Here we may observe, that our judicious as well as sublime author just touches the great points of distinction in each creature, and then…
Read AdamClarke on Job 39 →
CambridgeThe Cambridge Bible for Schools and Colleges17. God hath deprived her of wisdom] The Arabs have a proverb, “more stupid than an ostrich.” A poet suggests the reason of this charge of stupidity, Like a bird that abandons her eggs in the desert, And covers the eggs of another with her wings. (Meidani, Prov. i. 405).
Read Cambridge on Job 39 →
Albert Barnes1798–1870Barnes' Notes on the BibleBecause God hath deprived her of wisdom ... - That is, he has not imparted to her the wisdom which has been conferred on other animals.
Read Albert Barnes on Job 39 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17. Because God hath deprived, etc. — Rather, For God made her forgetful of wisdom, (hhokmah,) and gave her no share in understanding, (binah.) The Arabs have a proverb, “Foolish as the ostrich,”
Read Daniel Denison Whedon on Job 39 →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
For God has deprived her of wisdom; He has not endowed her with understanding.
because God has deprived her of wisdom, neither has he imparted to her understanding.
For God has deprived her of wisdom; He has not endowed her with understanding.
For God deprived her of wisdom, and did not impart understanding to her.
Tyndale line
Because God hath deprived her of wisdom, neither hath he imparted to her understanding.
Because God hath deprived her of wisdom, Neither hath he imparted to her understanding.
Because God hath deprived her of wisdom, neither hath he imparted to her understanding.
Because God hath withheld wisdom from her, neither hath he imparted to her understanding.
Which leaueth his egges in the earth, and maketh them hote in the dust,
Strictly literal
For God hath deprived her of wisdom, and hath not furnished her with understanding.
For God hath caused her to forget wisdom, And He hath not given a portion To her in understanding:
For God has caused her to forget wisdom, || And He has not given a portion || To her in understanding;
Because God hath denied her wisdom, and he hath not imparted to her understanding.
because God has deprived her of wisdom and has not given her any understanding.
From the Latin
For God hath deprived her of wisdom, neither hath he given her understanding.
Simplified
For I, God, made her forget wisdom—she didn't get her share of intelligence.
For God has taken wisdom from her mind, and given her no measure of knowledge.
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 rendering of Job 39:17, with only minor differences in wording. The Septuagint aligns closely with the Hebrew text, confirming the translation choices made.
כִּֽי־ הִשָּׁ֣הּ אֱל֣וֹהַּ חָכְמָ֑ה וְלֹא־ חָ֥לַק לָ֝֗הּ בַּבִּינָֽה׃
7 of the 8 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 39:17
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
נָשָׁה (nashah) is a Hebrew verb meaning 'to forget.' It can also imply neglect or the act of depriving. The word has different forms, including Qal (to forget), Niphal (to be forgotten), Piel (to cause to forget), and Hiphil (to allow to be forgotten). The entries suggest its use in various contexts, including personal and divine forgetfulness.
[נָשָׁה] vb. forget
Qal I will forget you finally
Niph. thou shalt not be forgotten of me
Pi. God hath made me forget
Hiph. God caused her (the ostrich) to forget wisdom
base
H5382 [נָשָׁה] forget
5382 nashah naw-shaw'
a primitive root; to forget; figuratively, to neglect;
causatively, to remit, remove:--forget, deprive, exact.
נָשָׁה (na.shah) — to forget.
1) to forget, deprive
1a) (Qal) to forget
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to cause to forget, allow to be forgotten
V-Hiphil-Perf-3ms | Suff — Verb hiphil perfect third person masculine singular · suffixHVhp3ms/Sp3fs
The Hebrew word אֱלֹהַּ (*'elowahh*) refers to a deity or the Deity, translating to 'God' or 'god.' It is derived from a root meaning 'to be strong' and can also denote a false god. The term appears in various contexts, including ancient poetry and references to heathen gods.
אֱלֹהַּ 67; elsewhere אֱלוֹהַּ n.m. god, God
a heathen god, late usage
God, used in ancient poems
base
H433 אֱלֹהַּ; elsewhere אֱלוֹהַּ god, God
433 'elowahh el-o'-ah; rarely (shortened) >eloahh {el-o'-ah
probably prolonged (emphat.) from 410; a deity or the
Deity:--God, god. See 430.
see HEBREW for 0410
see HEBREW for 0430
אֱלֹהַּ (e.lo.ah) — god.
1) God
2) false god
Aramaic equivalent: e.lah (אֱלָהּ "god" H0426)
N-ms — Noun common · masculine singular absoluteHNcmsa
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…
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…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
חָלַק (chalaq) is a Hebrew verb with two primary meanings: to divide or share, and to be smooth or slippery. It encompasses actions like apportioning, distributing, and even plundering, as well as the state of being smooth. The entries indicate a range of uses in different grammatical forms, including reflexive and passive. Notably, the lexicons also emphasize the figurative use of smoothness in relation to deceit.
חָלַק vb. divide, share
Qal
divide, apportion
assign, distribute
assign, impart
share
divide up = plunder the temple
Niph. Impf.
reflex. divide oneself
pass. be divided
trans. assign, distribute
Pi.
divide, apportion
assign, distribute
scatter
Pu. be divided, of land
Hithp. divide land among themselves
Hiph. to receive a portion
base
חָלַק vb. be smooth, slippery
Qal smooth, slippery
Hiph. make smooth
base
H2505a חָלַק divide, share .. divide, apportion
. assign, distribute
. assign, impart
. share
. divide up = plunder the temple
. Impf. . reflex. divide oneself
. pass. be divided
. trans. assign, distribute
. . divide, apportion
. assign, distribute
. scatter
. be divided, of land
. divide land among themselves
. to receive a portion
H2505b חָלַק be smooth, slippery
2505 chalaq khaw-lak'
a primitive root; to be smooth (figuratively); by implication
(as smooth stones were used for lots) to apportion or
separate:--deal, distribute, divide, flatter, give, (have,
im-)part(-ner), take away a portion, receive, separate self,
(be) smooth(-er).
חָלַק (cha.laq) — to divide.
1) to divide, share, plunder, allot, apportion, assign
1a) (Qal)
1a1) to divide, apportion
1a2) to assign, distribute
1a3) to assign, impart
1a4) to share
1a5) to divide up, plunder
1b) (Niphal)
1b1) to divide oneself
1b2) to be divided
1b3) to assign, distribute
1c) (Piel)
1c1) to divide, apportion
1c2) to assign, distribute
1c3) to scatter
1d) (Pual) to be divided
1e) (Hiphil) to receive a portion or part
1f) (Hithpael) to divide among themselves
חָלַק (cha.laq) — to smooth.
1) to be smooth, slippery, deceitful
1a) (Qal) to be smooth, slippery
1b) (Hiphil)
1b1) to be smooth
1b2) to flatter
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
shar.
See PLOW.
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HR/Sp3fs — Preposition · suffixHR/Sp3fs
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)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
