Ezekiel 44:23 — Word Study
WLCוְאֶת־ עַמִּ֣י יוֹר֔וּ בֵּ֥ין קֹ֖דֶשׁ לְחֹ֑ל וּבֵין־ טָמֵ֥א לְטָה֖וֹר יוֹדִעֻֽם׃
BSAThey are to teachyârâh▸ My peopleʻam [the nation of Israel, God's chosen] the difference betweenbêyn the holyqôdesh [set apart, sacred] and the commonchôl [profane, unholy] and show them how to discernyâdaʻ▸ [to know, to distinguish] betweenbêyn the cleanṭâhôwr [pure, acceptable] and the uncleanṭâmêʼ [impure, defiled]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| עַמִּ֣י | people my | Noun common masculine singular construct, suffix |
| יוֹר֔וּ | they will instruct | Verb, Hiphil, imperfect third person masculine plural |
| בֵּ֥ין | between | Prep |
| קֹ֖דֶשׁ | a holy thing | Noun common, masculine singular absolute |
| לְחֹ֑ל | and a profane thing | Preposition |
| וּבֵין־ | and between | Conjunction |
| טָמֵ֥א | an unclean [thing] | Adj |
| לְטָה֖וֹר | and a clean [thing] | Preposition |
| יוֹדִעֻֽם׃ | they will make known to them | Verb hiphil imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They are to teach My people the difference between the holy and the common, and show them how to discern between the clean and the unclean. |
| KJV | And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean. |
| ASV | And they shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean. |
| YLT | 'And My people they direct between holy and common, and between unclean and clean they cause them to discern. |
| WEB | They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean. |
| BBE | And they are to make clear to my people the division between what is holy and what is common, and to give them the knowledge of what is clean and what is unclean. |
Translations agree on the key terms and meanings in this verse.
The main verb governs the teaching responsibilities, with two phrases detailing the content of that teaching.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָרָה
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 44:23
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 Duties of the Priestsgenerated
Ezekiel 44:23 outlines the responsibilities of the priests in teaching the people of Israel. They are tasked with helping the community understand the distinctions between the sacred and the common, as well as the clean and the unclean. This instruction is vital for maintaining the holiness of the community and ensuring that they live according to God's standards. The context emphasizes the importance of discernment in spiritual matters, which is a recurring theme in the Scriptures.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 22:26 | Her priests do violence to My law and profane My holy things. They make no distinction between the holy and the common, and they fail to distinguish between the clean and the unclean. They disregard My Sabbaths, so that I am profaned among them. |
| 2 | Leviticus 10:10–11 | You must distinguish between the holy and the common, between the clean and the unclean, |
| 3 | Deuteronomy 33:10 | He will teach Your ordinances to Jacob and Your law to Israel; he will set incense before You and whole burnt offerings on Your altar. |
| 4 | Hosea 4:6 | My people are destroyed for lack of knowledge. Because you have rejected knowledge, I will also reject you as My priests. Since you have forgotten the law of your God, I will also forget your children. |
| 5 | Micah 3:9–11 | Now hear this, O leaders of the house of Jacob and rulers of the house of Israel, who despise justice and pervert all that is right, |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — יָרָה, yo.Rugenerated
The verb יָרָה (yarah) means 'to instruct' or 'to teach,' and it carries the connotation of directing or pointing out something clearly. It is used in various contexts to indicate teaching or guiding others, especially in matters of law or morality.
In this verse, the priests are called to instruct the people, emphasizing their role as spiritual leaders. The Hiphil form indicates that they are causing the people to learn and understand the distinctions that are crucial for their spiritual lives.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the phrase teach My people.
Sentence Structuregenerated
The main verb יוֹר֔וּ (yo.Ru), meaning 'they will instruct,' governs the sentence. It is followed by two parallel phrases that describe what the priests are to teach: the difference between the holy and the common, and how to discern between the clean and the unclean.
The structure emphasizes the dual responsibilities of the priests, highlighting the importance of both teaching and discernment in the spiritual life of the community.
Septuagint Backgroundgenerated
The Septuagint translates יָרָה as διδάχουσιν (dida'chousin), meaning 'they will teach.' This choice reflects a straightforward rendering of the Hebrew intent, focusing on the act of teaching.
The Greek word used indicates a similar emphasis on instruction, aligning closely with the Hebrew meaning and reinforcing the role of the priests as educators of God's law.
In plain words — the whole versegenerated
Ezekiel 44:23 tells us that the priests are to teach the people of Israel about the differences between what is holy and what is common, as well as how to distinguish between clean and unclean. This instruction is essential for the community's spiritual health and adherence to God's laws.
Frequently Asked Questionsgenerated
This means helping the people understand what is sacred and set apart for God versus what is ordinary or profane, ensuring they live according to God's standards.
Understanding the distinctions between clean and unclean is crucial for maintaining purity in worship and daily life, as outlined in the laws given to Israel.
'My people' refers to the nation of Israel, God's chosen people, who are to be guided by the priests in matters of holiness and purity.
The priests fulfill their role by instructing the people through teaching, example, and leading them in understanding God's laws and expectations.
Reflection Questionsgenerated
- In what ways can I discern between the holy and the common in my own life?
- How can I better understand the concept of purity and impurity as it relates to my spiritual walk?
- What role do spiritual leaders play in teaching the community about God's standards?
- How can I apply the principles of discernment in my everyday decisions?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezekiel 44:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall teach my people the difference between the holy and the profane,.... Persons and things; not in a ceremonial, nor merely in a moral, but in an evangelical sense, between truth and
Read John Gill on Ezekiel 44 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNeither shall they take for their wives a widow, nor her that is put away: but they shall take maidens of the seed of the house of Israel, or a widow that had a priest before. No JFB commentary on these verses.
Read Robert Jamieson on Ezekiel 44 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall teach; by their place they were bound to instruct the people, ,11; this was part of their work, to read the law, expound it, and resolve questions arising about it. They were to be, as ministers ought now to be, apt to teach, . Between the holy and profane; whether legally and ceremonially so, or morally and really so, that they might keep the people from pollutions. Between the unclean and the clean; the same thing in other words, only this seems to require priests’ patient instructing, till the people have learned to difference unclean and clean.
Read Matthew Poole on Ezekiel 44 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 44:23 And they shall teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean.Ver. 23. And they shall teach.] Ministers must be able and "apt to teach."
Read John Trapp on Ezekiel 44 →
CambridgeThe Cambridge Bible for Schools and Colleges23, 24. General duties of the priests towards the people. They shall teach the people to distinguish between the holy and the common, between the clean and the unclean, cf. Ezekiel 22:26; Leviticus 10:10; Haggai 2:11; Malachi 2:7.
Read Cambridge on Ezekiel 44 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23, 24. The priests shall teach the people the difference between “the holy and the common,” that they may know the inner meaning of their symbolic ritual (Ezekiel 22:26; Haggai 2:11-14), administer
Read Daniel Denison Whedon on Ezekiel 44 →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
They are to teach My people the difference between the holy and the common, and show them how to discern between the clean and the unclean.
They shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
They are to teach My people the difference between the holy and the common and show them how to discern between the clean and the unclean.
Moreover, they will teach my people the difference between the holy and the common, and show them how to distinguish between the ceremonially unclean and the clean.
Tyndale line
And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
And they shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
And they shall teach my people the difference between the holy and the common, and cause them to discern between the unclean and the clean.
And they shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean.
And they shall teach my people the difference betweene the holy and prophane, and cause them to discerne betweene the vncleane and the cleane.
Strictly literal
And they shall teach my people [the difference] between holy and profane, and cause them to discern between unclean and clean.
'And My people they direct between holy and common, and between unclean and clean they cause them to discern.
And they direct My people between holy and common, and they cause them to discern between unclean and clean.
And my people shall they teach the difference between the holy and profane, and that between the unclean and the clean shall they make known unto them.
For they will teach my people the difference between the holy and the profane; they will make them know the unclean from the clean.
From the Latin
And they shall teach my people the difference between holy and profane, and shew them how to discern between clean and unclean.
Simplified
They are to teach my people the difference between what is holy and what is common, and explain to them how to distinguish between what is clean and what is unclean.
And they are to make clear to my people the division between what is holy and what is common, and to give them the knowledge of what is clean and what is unclean.
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 agree in their wording for this verse, with a complete match in the ten words. This consistency underscores the shared understanding of the priests' duties in both Hebrew and Greek traditions.
וְאֶת־ עַמִּ֣י יוֹר֔וּ בֵּ֥ין קֹ֖דֶשׁ לְחֹ֑ל וּבֵין־ טָמֵ֥א לְטָה֖וֹר יוֹדִעֻֽם׃
10 of the 10 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 44:23
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.
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)
HC/To — Conjunction · particleHC/To
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
The Hebrew word יָרָא (*yarah*) encompasses meanings related to shooting, pouring, and throwing. It can refer to actions like shooting arrows or casting water, as well as figurative uses such as teaching or directing. The entries indicate that it has both a literal and a figurative range, with roots in the idea of flowing or pointing out.
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
base
יָרָה vb. throw, shoot
Qal
throw, cast
cast (= lay, set), corner-stone; pillar
shoot arrows
throw water, rain
Niph. shot through (with arrows)
Hiph.
throw, cast
shoot (arrows)
throw water, rain
point out, shew
direct, teach, instruct
base
H3384a יָרָא shoot, pour H3384b יָרָה throw, shoot .. throw, cast
. cast (= lay, set), corner-stone; pillar
. shoot arrows
. throw water, rain
. shot through (with arrows)
. . throw, cast
. shoot (arrows)
. throw water, rain
. point out, shew
. direct, teach, instruct
3384 yarah yaw-raw'
or (2 Chr. 26:15) yara; {yaw-raw'}; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to
lay or throw (especially an arrow, i.e. to shoot);
figuratively, to point out (as if by aiming the finger), to
teach:--(+) archer, cast, direct, inform, instruct, lay, shew,
shoot, teach(-er,-ing), through.
יָרָא (ya.ra) — to shoot.
1) to shoot, pour
1a) (Qal)
1a1) to shoot arrows
1b) (Hiphil)
1b1) to shoot at
1b2) part. shooter, archer
1c) to throw water, rain
יָרָה (ya.rah) — to show.
1) to point out, show
1b) to direct, teach, instruct
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Prep — PrepHAcmsc
קֹ֫דֶשׁ (qodesh) refers to the concepts of apartness, sacredness, and holiness. It can denote a sacred place or thing, such as the Most Holy Place or a sanctuary. The term emphasizes the idea of being set apart, whether in relation to God, places, or objects.
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
base
H6944 קֹ֫דֶשׁ apartness, sacredness
6944 qodesh ko'-desh
from 6942; a sacred place or thing; rarely abstract,
sanctity:--consecrated (thing), dedicated (thing), hallowed
(thing), holiness, (X most) holy (X day, portion, thing),
saint, sanctuary.
see HEBREW for 06942
קֹ֫דֶשׁ (qo.desh) — holiness.
1) apartness, holiness, sacredness, separateness
1a) apartness, sacredness, holiness
1a1) of God
1a2) of places
1a3) of things
1b) set-apartness, separateness
קֹ֫דֶשׁ (qo.desh) — Most Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Most Holy Place" G0039H)
קֹ֫דֶשׁ (qo.desh) — (Way of) Holiness.
Combined with de.rekh (דֶּ֫רֶךְ "Way" H1870H)
This name means apartness, holiness, sacredness
קֹ֫דֶשׁ (qo.desh) — Holy Place.
This name means apartness, holiness, sacredness
Also named: hagion (ἅγιον "Holy Place" G0039)
N-ms — Noun common · masculine singular absoluteHNcmsa
חֹל (chol) refers to the idea of being common or profane, derived from the root meaning 'exposed.' It encompasses concepts like unholiness and commonness. The term appears in contexts relating to profane places or things, and it is linked to the Hebrew word for sand.
חֹל n.[m.] profaneness, commonness
base
H2455 חֹל
2455 chol khole
from 2490; properly, exposed; hence, profane:--common,
profane (place), unholy.
see HEBREW for 02490
חֹל (chol) — common.
profaneness, commonness, unholy, profane, common, sand
Prep | N-ms — PrepositionHR/Aamsa
בַּ֫יִן (beyn) is a noun meaning 'interval' or 'space between.' It primarily functions as a preposition meaning 'between' or 'among,' and can also indicate distinctions or choices. The dual form בֵּנַ֫יִם refers specifically to the space between two entities, such as armies. The entries do not indicate any significant disagreement.
בַּ֫יִן subst. prop. interval, space between
always (exc. dual) as prep. in the interval of, between
Dual בֵּנַ֫יִם space between two armies
base
H996 בַּ֫יִן subst. prop. interval, space between . always (exc. dual) as prep. in the interval of, between
. Dual בֵּנַ֫יִם space between two armies
996 beyn bane
(sometimes in the plural masculine or feminine); properly,
the constructive form of an otherwise unused noun from 995; a
distinction; but used only as a prep, between (repeated before
each noun, often with other particles); also as a conjunction,
either...or:--among, asunder, at, between (-twixt...and), +
from (the widest), X in, out of, whether (it be...or), within.
see HEBREW for 0995
בַּ֫יִן (ba.yin) — between.
: between
between, among, in the midst of (with other preps), from between
בַּ֫יִן (ba.yin) — between: among.
: among
between, among, in the midst of (with other preps), from between
A sub-meaning of ben (בַּ֫יִן ": between" H0996)
Conj | Prep — ConjunctionHC/Acmsc
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAamsa
טָהוֹר (tahor) means clean or pure, covering physical, ceremonial, and moral senses. It is derived from the root word associated with H2891. The entries emphasize its application in various contexts, including animals and ethical purity.
טָהוֹר adj. clean, pure
base
H2889 טָהוֹר clean, pure
2889 tahowr taw-hore'
or tahor {taw-hore'}; from 2891; pure (in a physical,
chemical, ceremonial or moral sense):--clean, fair,
pure(-ness).
see HEBREW for 02891
טָהוֹר (ta.hor) — pure.
1) pure, clean
1a) clean (ceremonially-of animals)
1b) pure (physically)
1c) pure, clean (morally, ethically)
Prep | Adj — PrepositionHR/Aamsa
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)
V-Hiphil-Imperf-3mp | Suff — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp3mp
