Psalms 92:6 — Word Study
WLCאִֽישׁ־ בַּ֭עַר לֹ֣א יֵדָ֑ע וּ֝כְסִ֗יל לֹא־ יָבִ֥ין אֶת־ זֹֽאת׃
BSAwhat?mâh to magnifygâdal deedmaʻăseh The LordYᵉhôvâh muchmᵉʼôd be deepʻâmaq plotmachăshâbâh
| Greek | English | Parsing |
|---|---|---|
| אִֽישׁ־ | a person | Noun common, masculine singular absolute |
| בַּ֭עַר | stupid | |
| לֹ֣א | not | Particle |
| יֵדָ֑ע | he knows | Verb, Qal, imperfect third person masculine singular |
| וּ֝כְסִ֗יל | and a fool | Conjunction |
| לֹא־ | not | Particle |
| יָבִ֥ין | he understands | Verb, Qal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| זֹֽאת׃ | this | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A senseless man does not know, and a fool does not understand, |
| KJV | A brutish man knoweth not; neither doth a fool understand this. |
| ASV | A brutish man knoweth not; Neither doth a fool understand this: |
| YLT | A brutish man doth not know, And a fool understandeth not this; — |
| WEB | A senseless man doesn’t know, neither does a fool understand this: |
| BBE | A man without sense has no knowledge of this; and a foolish man may not take it in. |
Where they part company is בַּ֭עַר — see How Translations Differ.
The verse consists of two main clauses connected by a conjunction, clearly contrasting the ignorance of the senseless man and the fool.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמְאֹד
verbהוּא
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 — Psalms 92:6
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 Greatness of God's Worksgenerated
Psalms 92:6 speaks about the contrast between those who are wise and those who are foolish in recognizing the greatness of God's works. The psalmist emphasizes that while God's thoughts are deep and profound, many remain unaware and do not understand the significance of His actions. This theme resonates throughout the psalm, as it reflects on the fate of the wicked and the eternal nature of God's sovereignty.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 32:9 | Do not be like the horse or mule, which have no understanding; they must be controlled with bit and bridle to make them come to you. |
| 2 | Psalm 73:22 | I was senseless and ignorant; I was a brute beast before You. |
| 3 | Psalm 94:8 | Take notice, O senseless among the people! O fools, when will you be wise? |
| 4 | Proverbs 30:2 | Surely I am the most ignorant of men, and I lack the understanding of a man. |
| 5 | Isaiah 1:3 | The ox knows its owner, and the donkey its master’s manger, but Israel does not know; My people do not understand.” |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — בַּ֭עַר, Ba.'argenerated
The word בַּ֭עַר (ba'ar) refers to brutishness or stupidity, describing someone who is foolish or lacking sense. It is derived from a root meaning 'foot' in a sense of consumption, emphasizing a lack of intelligence or base behavior. In this verse, it highlights the contrast between a senseless man and a fool, both of whom fail to grasp the depth of God's works.
This term appears in a poetic context, underscoring the psalmist's assertion that true understanding of God's actions is beyond the reach of those who are foolish.
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 finite verbs יֵדָ֑ע (he knows) and יָבִ֥ין (he understands) govern the two clauses of the verse. The structure presents a clear contrast between the senseless man and the fool, each failing to comprehend God's works.
The word order places emphasis on the subjects אִֽישׁ־ (a man) and כְסִ֗יל (a fool), highlighting their ignorance as the main focus of the statement.
Septuagint Backgroundgenerated
In the Septuagint, בַּ֭עַר is rendered with the Greek term ἐμεγαλύνθη, which suggests a broader interpretation of the concept of foolishness, potentially indicating a more profound lack of understanding.
This choice reflects a narrowing of the meaning, emphasizing the foolishness of those who do not recognize God's deep thoughts and works.
In plain words — the whole versegenerated
Psalms 92:6 contrasts a senseless man and a fool, both of whom fail to understand the greatness of God's works. The psalmist emphasizes that true wisdom is necessary to grasp the depth of God's thoughts.
Frequently Asked Questionsgenerated
A senseless man is someone who lacks understanding and is unaware of the significance of God's works.
The Bible describes a fool as someone who rejects wisdom and lacks discernment, often leading to foolish behavior.
Understanding God's works is important because it reveals His nature and the depth of His wisdom, which can guide our lives.
This verse teaches us that wisdom is essential for recognizing and understanding the profound nature of God's actions.
Reflection Questionsgenerated
- In what ways do I sometimes act like a senseless man, failing to recognize God's works in my life?
- How can I seek wisdom to better understand the depth of God's thoughts?
- What steps can I take to avoid foolishness and embrace discernment in my decisions?
- How does this verse challenge me to reflect on my understanding of God's greatness?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse to discuss the nature of wisdom and understanding in relation to God's works, as seen in Augustine's exposition.
For this reason, after saying, "Your thoughts are very deep," he at once subjoins: "An unwise man does not well consider this, and a fool does not understand it" [Psalms 92:6].Early Church Fathers on Psalms 92 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 92:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleA brutish man knoweth not,.... The lovingkindness of the Lord, and his faithfulness, nor how to show them forth, nor his great works and deep thoughts; man was made originally far above the brute
Read John Gill on Psalms 92 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryA brutish man knoweth not; neither doth a fool understand this.
Read Robert Jamieson on Psalms 92 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA brutish man; who cannot or doth not seriously consider things, whose mind is corrupted by his sensual and brutish appetites; who is led by sense, and not by reason and faith. This; the depth of God’ s counsels and works mentioned , or that particular work of God described .
Read Matthew Poole on Psalms 92 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 92:6 A brutish man knoweth not; neither doth a fool understand this.Ver. 6. A brutish man knoweth not] A sottish sensualist, who hath his soul for salt only, to keep his body from putrefying (as we say of swine); he takes no knowledge of God’ s great works, but grunts and goes his ways, contenting himself with a natural use of the creatures, as beasts do.
Read John Trapp on Psalms 92 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) A brutish man.—The Hebrew is apparently from a root meaning “to eat,” and so refers to the man of mere animal nature, who lives for his appetites. Fool.—From root meaning “fat,” hence “gross,” “stupid.” In the one case the moral sense has not come into play at all, in the other it is overgrown by sensuality, so that spiritual discernment, insight into the glories of the Divine mind, is impossible.
Read Charles John Ellicott on Psalms 92 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. A brutish man knoweth not] איש בער ish baar, the human hog-the stupid bear-the boor; the man who is all flesh; in whom spirit or intellect neither seems to work nor exist. The brutish man, who never attempts to see God in his works. Neither doth a fool understand this.] כסיל kesil, the fool, is different from בער baar, the brutish man; the latter has mind, but it is buried in flesh; the former has no mind, and his stupidity is unavoidable.
Read AdamClarke on Psalms 92 →
CambridgeThe Cambridge Bible for Schools and Colleges6. A brutish man … a fool] Men who are mere sensuous animals, stupid and unreceptive, incapable of discerning spiritual things. Cp. Psalms 49:10; Psalms 73:22; Psalms 94:8. this] Namely, the truth expressed in Psalms 92:7-8, that the wicked flourish only to perish, while Jehovah is eternally supreme. There should be a colon only at the end of Psa 92:6.
Read Cambridge on Psalms 92 →
Albert Barnes1798–1870Barnes' Notes on the BibleA brutish man knoweth not - A man who is stupid, and who is like the beasts or brutes; that is, a man whose tastes and propensities are like the brutes, or who does not seem to act as if endowed with a rational nature.
Read Albert Barnes on Psalms 92 →The verse in English, compared — 16 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
A senseless man does not know, and a fool does not understand,
A senseless man doesn’t know, neither does a fool understand this:
A senseless man does not know, and a fool does not understand,
The spiritually insensitive do not recognize this; the fool does not understand this.
Tyndale line
A brutish man knoweth not; neither doth a fool understand this.
A brutish man knoweth not; Neither doth a fool understand this:
A brutish man knoweth not; neither doth a fool understand this:
A brutish man knoweth not; neither doth a fool understand this.
An vnwise man knoweth it not, and a foole doeth not vnderstand this,
Strictly literal
A brutish man knoweth not, neither doth a fool understand it.
A brutish man doth not know, And a fool understandeth not this; —
A brutish man does not know, || And a fool does not understand this—
(92:7) A brutish man knoweth it not, and a fool cannot understand this.
A brutish person does not know, nor does a fool understand this:
Simplified
Only senseless people and fools don't know and understand this:
A man without sense has no knowledge of this; and a foolish man may not take it in.
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 presents the verse as: אִֽישׁ־ בַּ֭עַר לֹ֣א יֵדָ֑ע וּ֝כְסִ֗יל לֹא־ יָבִ֥ין אֶת־ זֹֽאת׃. The Septuagint matches 8 of the 9 words, maintaining the overall message. The Dead Sea Scrolls fragment 4Q84 contains 7 words of the verse, with 3 words partly restored, indicating consistency with the Masoretic Text.
אִֽישׁ־ בַּ֭עַר לֹ֣א יֵדָ֑ע וּ֝כְסִ֗יל לֹא־ יָבִ֥ין אֶת־ זֹֽאת׃
8 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.
מה גדלו מעשי׳ך יהוה מאד עמקו מחשבתי׳ך
7 words of the verse are on this fragment — 3 partly restored.
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 Psalms 92:6
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.
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
בַּ֫עַר (ba'ar) refers to brutishness or stupidity, often used to describe a foolish person. It is derived from a root meaning 'foot' in a sense of consumption. The term appears in a poetic context, emphasizing a lack of intelligence or base behavior.
בַּ֫עַר n.m. brutishness (only poet.)
base
H1198 בַּ֫עַר
1198 ba`ar bah'-ar
from 1197; properly, foot (as consumed); i.e. (by exten.) of
cattle brutishness; (concretely) stupid:--brutish (person),
foolish.
see HEBREW for 01197
בַּ֫עַר (ba.ar) — stupid.
brutishness, stupidity, brutish (person)
HAamsa — HAamsa
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)
HTn — ParticleHTn
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
HC/Aamsa — ConjunctionHC/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
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)
HTn — ParticleHTn
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
HVqi3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
