Deuteronomy 32:28 — Word Study
WLCכִּי־ ג֛וֹי אֹבַ֥ד עֵצ֖וֹת הֵ֑מָּה וְאֵ֥ין בָּהֶ֖ם תְּבוּנָֽה׃
BSAIsraelhêm is a nationgôwy [void of wisdom, without sense] devoidʼâbad of counselʻêtsâh [lacking advice, without a plan] with noʼayin [absence of, none] understandingtâbûwn [intelligence, insight]
| Greek | English | Parsing |
|---|---|---|
| כִּי־ | for | Particle |
| ג֛וֹי | [are] a nation | Noun common, masculine singular absolute |
| אֹבַ֥ד | perishing | Verb, Qal, participle (active) masculine singular |
| עֵצ֖וֹת | of counsel | Noun common, feminine plural absolute |
| הֵ֑מָּה | they | Pronoun |
| וְאֵ֥ין | and there not | Conjunction, noun common masculine singular construct |
| בָּהֶ֖ם | in them | Preposition, suffix |
| תְּבוּנָֽה׃ | [is] understanding | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Israel is a nation devoid of counsel, with no understanding among them. |
| KJV | For they are a nation void of counsel, neither is there any understanding in them. |
| ASV | For they are a nation void of counsel, And there is no understanding in them. |
| YLT | For a nation lost to counsels [are] they, And there is no understanding in them. |
| WEB | For they are a nation void of counsel. There is no understanding in them. |
| BBE | For they are a nation without wisdom; there is no sense in them. |
Where they part company is in the rendering of אֹבַ֥ד — see How Translations Differ.
The sentence is structured with a main clause followed by descriptive phrases that detail Israel's condition.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהֵמָּה
verbאָבַד
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 — Deuteronomy 32:28
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 Song of Mosesgenerated
Deuteronomy 32:28 is part of Moses' song, where he reflects on Israel's relationship with God and their failures. This song serves as a reminder of the consequences of turning away from divine wisdom and guidance. The surrounding verses highlight Israel's need for understanding and the dangers of being without counsel, emphasizing the importance of seeking wisdom in their decisions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 32:6 | Is this how you repay the LORD, O foolish and senseless people? Is He not your Father and Creator? Has He not made you and established you? |
| 2 | Job 28:28 | And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’” |
| 3 | Psalm 81:12 | So I gave them up to their stubborn hearts to follow their own devices. |
| 4 | Proverbs 1:7 | The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline. |
| 5 | Isaiah 27:11 | When its limbs are dry, they are broken off. Women come and use them for kindling; for this is a people without understanding. Therefore their Maker has no compassion on them, and their Creator shows them no favor. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — אֹבַ֥ד, 'o.Vadgenerated
The verb אָבַד ('abad) means to perish or be lost, indicating a state of destruction or moral failure. It is a participle in the active voice, describing Israel's condition as one of perishing due to a lack of guidance.
In this context, it underscores the seriousness of Israel's situation — they are not just lacking counsel; they are in a state of perishing because of it. The use of this term conveys a dire warning about the consequences of their choices.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses devoid of counsel and with no understanding.
Sentence Structuregenerated
The main clause is governed by the subject גּוֹי (Goy), meaning 'nation', followed by the predicate אֹבַ֥ד ('abad), indicating a state of perishing. The structure emphasizes the lack of counsel and understanding as defining characteristics of Israel.
The phrase עֵצ֖וֹת ('etsot) is a noun phrase describing the absence of counsel, while תְּבוּנָֽה (tebunah) serves as another subject, reinforcing the lack of understanding among the people.
Septuagint Backgroundgenerated
The Septuagint translates עֵצ֖וֹת as βουλήν (boulēn), meaning counsel or plan. This choice reflects a similar understanding of the need for guidance in decision-making.
For אֹבַ֥ד, the translators used ἀπολωλεκὸς (apolōlekos), which conveys a sense of being lost or destroyed, aligning with the Hebrew meaning while emphasizing the consequences of Israel's choices.
In plain words — the whole versegenerated
Deuteronomy 32:28 describes Israel as a nation that lacks wisdom and understanding. This verse highlights the consequences of not seeking counsel, showing that without guidance, they are in a state of perishing.
Frequently Asked Questionsgenerated
It means that Israel lacks wise guidance or advice, which is crucial for making sound decisions.
This verse serves as a warning about the consequences of turning away from God's guidance, which is a recurring theme in Deuteronomy.
We can learn the importance of seeking wisdom and counsel in our own lives to avoid poor decisions.
Understanding is emphasized because it is essential for recognizing one's situation and making wise choices, particularly in relation to God's will.
Reflection Questionsgenerated
- In what areas of my life do I need to seek counsel and wisdom?
- How can I ensure that I am not lacking understanding in my decisions?
- What lessons can I learn from Israel's failures in this verse?
- How can I apply the importance of counsel and understanding in my community?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Deuteronomy 32:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor they [are] a nation void of counsel,.... This is said not of the Jews, whose character is given, Deuteronomy 32:6; and instances of their ingratitude, folly, and want of counsel and
Read John Gill on Deuteronomy 32 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWere it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. No JFB commentary on these verses.
Read Robert Jamieson on Deuteronomy 32 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey; either, 1. The enemies last mentioned, who are foolish people, and therefore make so false and foolish a judgment upon things. Or rather, 2. The Israelites themselves, of whom he speaks both in the foregoing , and in the whole foregoing chapter, and in the next verse , and afterwards. Void of counsel; that have not wisdom to direct themselves, nor discretion to desire and receive counsel from others, but rashly and madly go on in those courses which will certainly ruin them.
Read Matthew Poole on Deuteronomy 32 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDeuteronomy 32:28 For they [are] a nation void of counsel, neither [is there any] understanding in them.Ver. 28. For they are a nation.] was Chrysippus that offered that strict and tetrical division to the world, Aut mentem aut restim comparandum.
Read John Trapp on Deuteronomy 32 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Void of counsel.—Literally, perishing in counsels, or, perhaps, spoiling the plans of Jehovah. Yet they said, “Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet” (Jeremiah 18:18).
Read Charles John Ellicott on Deuteronomy 32 →CambridgeThe Cambridge Bible for Schools and Colleges26–33. The Stay of God’s Vengeance 26‘I had said, “I will blow them away (?) And still among men their remembrance,” 27Had I feared not the taunt of the foe, Lest their enemies misconstrue, And should say, “Our hand was high, Nor was this the work of Jehovah!” 28For a rede-lorn people are they, And among them insight is not. 29Were they wise this would they ken, See through to their fate at the last.’ 30How could one have chased a thousand, Or two put ten thousand to flight, Were it not that their Rock had sold them And the Lord had given them up!
Read Cambridge on Deuteronomy 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
Israel is a nation devoid of counsel, with no understanding among them.
For they are a nation void of counsel. There is no understanding in them.
Israel is a nation devoid of counsel, with no understanding among them.
They are a nation devoid of wisdom, and there is no understanding among them.
Tyndale line
For they are a nation void of counsel, neither is there any understanding in them.
For they are a nation void of counsel, And there is no understanding in them.
For they are a nation void of counsel, And there is no understanding in them.
For they are a nation void of counsel, neither is there any understanding in them.
For they are a nation voide of counsel, neither is there any vnderstanding in them.
Strictly literal
For they are a nation void of counsel, And understanding is not in them.
For a nation lost to counsels [are] they, And there is no understanding in them.
For they [are] a nation lost to counsels, || And there is no understanding in them.
For a nation void of counsel are they, and there is no understanding in them.
For Israel is a nation devoid of wisdom, and there is no understanding in them.
From the Latin
They are a nation without counsel, and without wisdom.
Simplified
Israel is a nation that doesn't think straight; none of them understand anything.
For they are a nation without wisdom; there is no sense in them.
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, Septuagint, and Samaritan Pentateuch largely agree, with the Samaritan Pentateuch differing only in one word: הֵ֑מָּה is rendered as הם, both meaning 'they'. The Dead Sea Scrolls contain a reconstructed version of the verse, indicating some editorial restoration.
כִּי־ ג֛וֹי אֹבַ֥ד עֵצ֖וֹת הֵ֑מָּה וְאֵ֥ין בָּהֶ֖ם תְּבוּנָֽה׃
8 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.
כי גוי אבד עצות הם ואין בהם תבונה
1 word differs from the Masoretic Text: הם (they)
[כי] [גוי] [אבד] [עצות] [המה] [ואין] [ב׳הם] [תבונה]
nothing on the leather here — 8 supplied entire by an editor.
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 Deuteronomy 32:28
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)
HTc — 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…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-ms — Noun common · masculine singular absoluteHNcmsa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
עֵצָה (`etsah) refers to counsel or advice, and can also imply a plan or purpose. It is derived from a root meaning to advise or provide guidance. The entries consistently emphasize its use in contexts related to providing counsel or making decisions.
עֵצָה n.f. counsel, advice
base
H6098 עֵצָה counsel, advice
6098 `etsah ay-tsaw'
from 3289; advice; by implication, plan; also
prudence:--advice, advisement, counsel(l-(or)), purpose.
see HEBREW for 03289
עֵצָה (e.tsah) — counsel.
counsel, advice, purpose
N-fp — Noun common · feminine plural absoluteHNcfpa
→ General scriptures concerning Pr 1:5; 9:9; 11:14; 12:15; 15:22; 19:20; 20:18; 24:6; 27:9
→ See PRUDENCE
→ REJECTED Pr 1:24-33
(1) The importance of Seeking
Pr 11:14; 12:15; 13:10; 15:22; 20:18
--SEE Instruction (1), INSTRUCTION
Guidance, (3), GUIDANCE
Counsellors, COUNSELLORS
(2) Wise, Examples of
הֵ֫מָּה (hemmah) is a masculine plural pronoun meaning 'they.' The entries indicate that it can also mean 'these,' 'the same,' or refer to people in an emphatic context. There is no significant disagreement among the lexicons regarding its usage.
הֵ֫מָּה and הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) pron. 3 pl. masc. they
base
H1992 הֵ֫מָּה, הֵם (without appreciable distinction in usage, except prob. in so far as the longer or shorter form was better adapted to the rhythm of particular sentences) they
1992 hem haym
or (prolonged) hemmah {haym'-maw}; masculine plural from
1981; they (only used when emphatic):--it, like, X (how, so)
many (soever, more as) they (be), (the) same, X so, X such,
their, them, these, they, those, which, who, whom, withal, ye.
see HEBREW for 01981
הֵ֫מָּה (hem.mah) — they(masc.).
they, these, the same, who
Pron — PronounHPp3mp
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Conj | Part — Conjunction · noun common masculine singular constructHC/Ncmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HRd/Sp3mp — Preposition · suffixHRd/Sp3mp
תְּבוּנָה (tebunah) means understanding and encompasses intelligence, skill, and insight. It can refer to both the act of understanding and the faculty itself, as well as the object of knowledge. The term is personified as a teacher in some contexts.
תְּבוּנָה n.f. understanding
the act
the faculty
the object of knowledge
personified as teacher.
base
H8394 תְּבוּנָה understanding
8394 tabuwn taw-boon'
and (feminine) tbuwnah {teb-oo-naw'}; or towbunah
{to-boo-naw'}; from 995; intelligence; by implication, an
argument; by extension, caprice:--discretion, reason,
skilfulness, understanding, wisdom.
see HEBREW for 0995
תְּבוּנָה (ta.vu.nah) — understanding.
1) understanding, intelligence
1a) the act of understanding
1a1) skill
1b) the faculty of understanding
1b1) intelligence, understanding, insight
1c) the object of knowledge
1d) teacher (personification)
N-fs — Noun common · feminine singular absoluteHNcfsa