Ezekiel 28:3 — Word Study
WLCהִנֵּ֥ה חָכָ֛ם אַתָּ֖ה מִדָּֽנִיֵּ֑אל כָּל־ סָת֖וּם לֹ֥א עֲמָמֽוּךָ׃
BSABeholdhinnêh [look, see] youʼattâh [as an individual, personally] are wiserchâkâm [intelligent, skilled, cunning] than DanielDânîyêʼl [a wise and righteous man] nolôʼ [not any, none] secretçâtham [hidden thing, mystery] is hidden from youʻâmam■ [concealed, unseen, kept from your knowledge]
| Greek | English | Parsing |
|---|---|---|
| הִנֵּ֥ה | there! | Particle |
| חָכָ֛ם | [are] wise | Adj |
| אַתָּ֖ה | you | Pronoun |
| מִדָּֽנִיֵּ֑אל | more than Daniel | Preposition, noun proper masculine |
| כָּל־ | any | Noun common, masculine singular absolute |
| סָת֖וּם | secret [thing] | Verb, Qal, participle (passive) masculine singular |
| לֹ֥א | not | Particle |
| עֲמָמֽוּךָ׃ | people hold dark from you | Verb qal perfect third person common plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Behold, you are wiser than Daniel; no secret is hidden from you! |
| KJV | Behold, thou art wiser than Daniel; there is no secret that they can hide from thee: |
| ASV | behold, thou art wiser than Daniel; there is no secret that is hidden from thee; |
| YLT | Lo, thou [art] wiser than Daniel, No hidden thing have they concealed from thee. |
| WEB | behold, you are wiser than Daniel. There is no secret that is hidden from you. |
| BBE | See, you are wiser than Daniel; there is no secret which is deeper than your knowledge: |
Where they part company is in the emphasis on wisdom as shown in חָכָם — see How Translations Differ.
The sentence is structured with a main clause followed by a comparative statement, emphasizing the ruler's wisdom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתָּה
verbסָתַם
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 — Ezekiel 28:3
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 Prophecy Against Tyregenerated
Ezekiel 28:3 presents a strong statement about the ruler of Tyre, emphasizing his wisdom in comparison to the well-known figure of Daniel. The surrounding verses highlight the ruler's pride and the consequences of his arrogance, as God speaks through Ezekiel to address the ruler's self-perception as a god. This passage serves as a reminder of the limits of human wisdom.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:20 | In every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and enchanters in his entire kingdom. |
| 2 | Daniel 2:48 | Then the king promoted Daniel and gave him many generous gifts. He made him ruler over the entire province of Babylon and chief administrator over all the wise men of Babylon. |
| 3 | Daniel 5:11–12 | There is a man in your kingdom who has the spirit of the holy gods in him. In the days of your father he was found to have insight, intelligence, and wisdom like that of the gods. Your father, King Nebuchadnezzar, appointed him chief of the magicians, enchanters, astrologers, and diviners. Your own father, the king, |
| 4 | Zechariah 9:2–3 | and also against Hamath, which borders it, as well as Tyre and Sidon, though they are very shrewd. |
| 5 | 1 Kings 4:29–32 | And God gave Solomon wisdom, exceedingly deep insight, and understanding beyond measure, like the sand on the seashore. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָכָ֛ם, cha.Khamgenerated
The Hebrew word חָכָם (cha.Kham) means wise or skilled, describing someone who possesses intelligence and craftiness. It can refer to a person with practical wisdom, as well as someone who is shrewd in their dealings.
In this verse, the comparison to Daniel underscores the ruler's notable wisdom, but it also serves to highlight the folly of pride. The parsing as an adjective indicates that it describes the subject directly, emphasizing the ruler's capabilities.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree that the ruler is described as wise.
Sentence Structuregenerated
The verse consists of one main clause with a comparative structure: חָכָ֛ם, [are] wise — with the subject אַתָּ֖ה (you) and the comparison to מִדָּֽנִיֵּ֑אל (than Daniel) forming a clear statement.
The structure emphasizes the ruler's wisdom by placing it in direct comparison to Daniel, a well-respected figure known for his insight and understanding.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as σοφώτερος, indicating a comparative form that highlights the ruler's wisdom in relation to Daniel. This choice reflects a similar emphasis on the ruler's intelligence.
The use of this Greek term suggests a focus on the ruler's shrewdness and skill, aligning with the Hebrew meaning while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Ezekiel 28:3 states that the ruler of Tyre is wiser than Daniel and that no secret is hidden from him. This verse highlights the ruler's intelligence while also addressing his pride and self-perception.
Frequently Asked Questionsgenerated
It indicates that the ruler possesses significant intelligence and skill, comparable to the wise prophet Daniel, known for his insight.
Daniel is a figure renowned for his wisdom and ability to interpret dreams, serving as a benchmark for wisdom in the biblical context.
The comparison serves to highlight the ruler's arrogance, suggesting that despite his wisdom, he is still a man and not divine.
It fits within the broader context of God's judgment against prideful leaders, emphasizing the consequences of self-exaltation.
Reflection Questionsgenerated
- In what ways can wisdom be misused, as seen in the ruler of Tyre?
- How does the comparison to Daniel shape our understanding of true wisdom?
- What are some examples of pride leading to downfall in leadership today?
- How can we apply the lessons from this verse about humility and wisdom in our own lives?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss wisdom and pride in leadership. Their comments highlight the significance of Daniel's wisdom in contrast to human arrogance.
Who would refuse the counsel of Daniel, of whom God said, “Who is wiser than Daniel?” How can people doubt about the minds of those to whom God has given such grace? By the counsel of Moses wars were brought to an end,Early Church Fathers on Ezekiel 28 →
The same apostle writes that God alone is wise, although both Solomon and many other holy people are called wise, and it is said, according to the Hebrew, to the prince of Tyre, “You are wiser than Daniel.” Therefore,Early Church Fathers on Ezekiel 28 →
This is the reason, if I am not mistaken, why in the prophet Ezekiel a certain most haughty person is asked, “Are you then wiser than Daniel?” Nor on this point can that be possibly said that some contend for in opposition to the Lord’s…Early Church Fathers on Ezekiel 28 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 28:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBehold; thou art wiser than Daniel,.... That is, in his own opinion; or it is ironically said.
Read John Gill on Ezekiel 28 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBehold, thou art wiser than Daniel; there is no secret that they can hide from thee: Behold, thou art wiser than Daniel.
Read Robert Jamieson on Ezekiel 28 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou art wiser, in thy own thoughts of thyself, than Daniel, who was then famous for his wisdom, which was imparted to him from Heaven, 2:20,48. That they can hide from thee; that any sort of men can conceal, that thine adversaries shall contrive against thee to thy danger or hurt: all this ironically said.
Read Matthew Poole on Ezekiel 28 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 28:3 Behold, thou [art] wiser than Daniel; there is no secret that they can hide from thee:Ver. 3. Behold, thou art wiser than Daniel.] That oracular man, who was πανσοφος, as one saith of Homer, καιπανταανθρωπειαεπισταμενος, the most wise and knowing man alive. His name was now up at Babylon; and Ezekiel, his contemporary, commendeth him; so doth the Baptist, Christ; and Peter, Paul. Though there had been a breach between them, there was no envy. But such another braggart as this in the text was Richardus de Sancto Victore, a monk of Paris, who said that himself was a better divine than any prophet or apostle of them all. But how much better, saith Gregory, is humble ignorance than…
Read John Trapp on Ezekiel 28 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Wiser than Daniel.—This is ironically spoken. Daniel was so famed for his wisdom in the great Chaldæan Empire (Daniel 1:20; Daniel 2:48; Daniel 4:18; Daniel 5:11-12; Daniel 6:3, &c.) that the report must have already reached Tyre. He had been twenty years in Nebuchadnezzar’s court when Jerusalem fell, and the siege of Tyre was five years later.
Read Charles John Ellicott on Ezekiel 28 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Thou art wiser than Daniel] Daniel was at this time living, and was reputable for his great wisdom. This is said ironically. See Ezekiel 14:14; Ezekiel 26:1.
Read AdamClarke on Ezekiel 28 →CambridgeThe Cambridge Bible for Schools and Colleges3. wiser than Daniel] Cf. on ch. Ezekiel 14:14. The language appears ironical. It does not follow from the allusion that the story of Daniel was known in Tyre. no secret … hide] Or, no secret is hidden. In Ezekiel 31:8 the word seems to mean “be equal to,” “come up to.” This sense would require a personal subject, which might be got if the term “no secret,” lit. no closed, could be taken as Numbers 24:3; Numbers 24:5 closed of eyes, i.e. inspired. The versions differ widely from one another. Ezekiel 28:4 seq. The wisdom of the prince, who is but the incarnation of the spirit of the city, displayed itself in his commercial enterprise, in his skill in arts and manufactures, for which the…
Read Cambridge on Ezekiel 28 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Wiser than Daniel — Is this an acknowledgment that Eth-baal, “prince” or “king” of Tyre (Ezekiel 28:2; Ezekiel 28:12), was wiser than Daniel, the wisest and best Hebrew (compare Ezekiel 14:14), or
Read Daniel Denison Whedon on Ezekiel 28 →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
Behold, you are wiser than Daniel; no secret is hidden from you!
behold, you are wiser than Daniel. There is no secret that is hidden from you.
Behold, you are wiser than Daniel; no secret is hidden from you!
Look, you are wiser than Daniel; no secret is hidden from you.
Tyndale line
Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
behold, thou art wiser than Daniel; there is no secret that is hidden from thee;
behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
Behold, thou art wiser than Daniel; there is no secret that they can hide from thee:
Behold, thou art wiser then Daniel: there is no secrete, that they can hide from thee.
Strictly literal
behold, thou art wiser than Daniel! nothing secret is obscure for thee;
Lo, thou [art] wiser than Daniel, No hidden thing have they concealed from thee.
Behold, you [are] wiser than Daniel, || No hidden thing have they concealed from you.
Behold, thou wast wiser than Daniel; no secret was obscure to thee;
you think that you are wiser than Daniel, and that no secret amazes you!
From the Latin
Behold thou art wiser than Daniel: no secret is hid from thee.
Simplified
You even think you're wiser than Daniel and there's no secret that's hidden from you!
See, you are wiser than Daniel; there is no secret which is deeper than your 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 of Ezekiel 28:3 states, "Behold, you are wiser than Daniel; no secret is hidden from you!" The Septuagint closely matches this text, with seven out of eight words corresponding directly, though it presents them in a different order and structure. There are no significant differences in meaning between these two witnesses. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so their alignment with the Masoretic Text remains undetermined.
הִנֵּ֥ה חָכָ֛ם אַתָּ֖ה מִדָּֽנִיֵּ֑אל כָּל־ סָת֖וּם לֹ֥א עֲמָמֽוּךָ׃
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 Ezekiel 28:3
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.
הִנֵּה (hinneh) is a Hebrew word meaning 'behold' or 'lo!' It serves as a demonstrative particle used to draw attention, appearing in contexts such as Genesis 19:2. The word is derived from a prolongation of another Hebrew term, but the entries do not provide further details on its usage beyond this.
הִנֵּה, once הִנֶּה־ Gn 19:2, demonstr.part. lo!, behold!
base
H2009 הִנֵּה, הִנֶּה־ lo!, behold!
2009 hinneh hin-nay'
prolongation for 2005; lo!:--behold, lo, see.
see HEBREW for 02005
הִנֵּה (hin.neh) — behold.
behold, lo, see, if
Part — ParticleHTj
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Adj — AdjHAamsa
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
HR/Npm — Preposition · noun proper masculineHR/Npm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
סָתַם (satham) is a Hebrew verb meaning to stop up, shut up, or keep close. It can refer to physically stopping up something, like a spring, or to figuratively keeping something secret. The entries indicate that it can also imply repair or concealment, with usage in various forms such as Qal and Niphal. Notably, it appears in Lamentations 3:8.
סָתַם vb. stop up, shut up, keep close
Qal
stop up springs of water
shut up, keep close
Niph. the breaches [in the walls] had begun to be stopped up.
Pi. of stopping wells quite up
H5640a סָתַם stop up, shut up, keep close H5640b שָׂתַם usu. stop up, in sense of shut out, shut ears against
5640 catham saw-tham'
or satham (Numbers 24:15) {saw-tham'}; a primitive root; to
stop up; by implication, to repair; figuratively, to keep
secret:--closed up, hidden, secret, shut out (up), stop.
סָתַם (sa.tam) — to close.
1) to stop up, shut up, keep close
1a) (Qal)
1a1) to stop up
1a2) to shut up, keep close
1a3) secret (participle)
1b) (Niphal) to be stopped up
1c) (Piel) to stop up
שָׂתַם (sa.tam) — to stopper.
to stop up, shut up
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine singularHVqsmsa
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)
Part — ParticleHTn
עָמַם (amam) is a Hebrew verb meaning to darken or dim. It can imply overshadowing or concealing, with usages in both the Qal and Hophal forms. The word appears in contexts such as Ezekiel 31:8 and Lamentations 4:1, where it conveys the idea of something becoming less visible or obscured.
[עָמַם] vb. darken, dim (NH id.; Arabic cover, veil, conceal; 𝔗 עֲמַם grow dark);—
Qal Pf. 3 pl. sf. עֲמָמֻהוּ Ez 31:8 dub., but prob. (as Thes) cedars did not eclipse him; עֲמָמוּךָ 28:3 no secret do they hold dark (= is held dark) for thee (Ges § 117 x).
Hoph. Impf. 3 ms. יוּעַם זָהָב La 4:1 (fig.) how is the gold dimmed! cf. Bu.
ref
H6004 עָמַם
6004 `amam aw-mam'
a primitive root; to associate; by implication, to overshadow
(by huddling together):--become dim, hide.
עָמַם (a.mam) — to darken.
1) to dim, darken, grow dark
1a) (Qal) to dim, eclipse, be held dark
1b) (Hophal) to be dimmed, grow dark
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp2ms