Jeremiah 17:9 — Word Study
WLCעָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל וְאָנֻ֣שׁ ה֑וּא מִ֖י יֵדָעֶֽנּוּ׃
BSAThe heartlêb [insidious, not straight or honest] [is] deceitfulʻâqôb [crooked, exceedingly corrupt] above all thingskôl [everything, all else] and beyond cureʼânash [incurable, desperately wicked] Whomîy [what person, which one] can understand ityâdaʻ▸ [know, ascertain by seeing]
| Greek | English | Parsing |
|---|---|---|
| עָקֹ֥ב | [is] deceitful | Noun common, masculine singular absolute |
| הַלֵּ֛ב | the heart | Particle, noun common masculine singular absolute |
| מִכֹּ֖ל | more than everything | Preposition, noun common masculine singular absolute |
| וְאָנֻ֣שׁ | and [is] incurable | Conjunction |
| ה֑וּא | it | Pronoun |
| מִ֖י | who? | Pronoun |
| יֵדָעֶֽנּוּ׃ | will he know it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The heart is deceitful above all things and beyond cure. Who can understand it? |
| KJV | ¶ The heart is deceitful above all things, and desperately wicked: who can know it? |
| ASV | The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? |
| YLT | Crooked [is] the heart above all things, And it [is] incurable — who doth know it? |
| WEB | The heart is deceitful above all things and it is exceedingly corrupt. Who can know it? |
| BBE | The heart is a twisted thing, not to be searched out by man: who is able to have knowledge of it? |
Where they part company is עָקֹב — see How Translations Differ.
The main clause presents the heart's nature, followed by a subordinate phrase about its incurability and a rhetorical question emphasizing the difficulty of understanding it.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
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 — Jeremiah 17:9
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 Nature of the Heartgenerated
Jeremiah 17:9 presents a stark view of the human heart, emphasizing its deceitful nature and the difficulty of understanding it. This verse is situated within a broader context where God contrasts the righteous and the wicked, highlighting the consequences of a heart turned away from Him. The surrounding verses elaborate on the blessings of trusting in the Lord versus the curses of reliance on human strength.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 16:12 | And you have done more evil than your fathers. See how each of you follows the stubbornness of his evil heart instead of obeying Me. |
| 2 | Genesis 6:5 | Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. |
| 3 | Genesis 8:21 | When the LORD smelled the pleasing aroma, He said in His heart, “Never again will I curse the ground because of man, even though every inclination of his heart is evil from his youth. And never again will I destroy all living creatures as I have done. |
| 4 | Job 15:14–16 | What is man, that he should be pure, or one born of woman, that he should be righteous? |
| 5 | Psalm 51:5 | Surely I was brought forth in iniquity; I was sinful when my mother conceived me. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — עָקֹב, a.Kogenerated
The Hebrew word עָקֹב (ʿāqōb) is a masculine singular noun that conveys the idea of deceitfulness and crookedness. It is built from a root that suggests a lack of honesty, often used to describe actions or paths that are insidious or treacherous.
This word appears in various contexts throughout the Bible, often indicating something that is not straightforward or is inherently corrupt. Its usage in Isaiah 40:4 reinforces its connotation of being crooked or steep, which aligns with the moral implications of the heart's nature in this verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, we reference the Berean Standard Bible, which uses deceitful for עָקֹב. The KJV and ASV also align with this choice, emphasizing the heart's corrupt nature.
Where translations differ is in the rendering of עָקֹב: exceedingly corrupt (ASV, WEB) versus crooked (YLT). This highlights the nuances of the word's meaning and its implications for understanding human nature.
Sentence Structuregenerated
The finite verb יֵדָעֶנּוּ governs the entire verse, with two main clauses: the first describing the heart's nature and the second posing a rhetorical question about understanding it. The structure emphasizes the heart's deceitfulness before transitioning to the question of comprehension.
The sentence's arrangement places the heart's character at the forefront, followed by the inquiry into who can truly grasp its complexities. This layout underscores the profound mystery surrounding human nature.
Septuagint Backgroundgenerated
The Septuagint translates עָקֹב as βαθεῖα (bathéia), which means 'deep' or 'profound.' This choice shifts the focus slightly from deceitfulness to a depth of complexity, suggesting that the heart's nature is not only crooked but also deeply rooted in human experience.
This translation reflects an interpretative angle that may emphasize the heart's hidden depths, aligning with the idea that understanding it is a significant challenge.
In plain words — the whole versegenerated
Jeremiah 17:9 states that the heart is deceitful and beyond cure, posing the question of who can understand it. This verse highlights the flawed nature of the human heart and the difficulty in comprehending its true condition.
Frequently Asked Questionsgenerated
It indicates that the heart can lead one astray, filled with insincerity and corruption, making it unreliable.
This suggests that human nature is deeply flawed and cannot be healed by human efforts alone.
It emphasizes the complexity and mystery of human motives and intentions, indicating that only God can fully comprehend the heart.
It connects with other passages that discuss the heart's role in moral and spiritual life, illustrating the need for divine intervention in understanding and transforming the heart.
Reflection Questionsgenerated
- In what ways have I seen the deceitfulness of my own heart?
- How can I seek to understand my motivations and intentions more clearly?
- What steps can I take to guard my heart against deceit?
- How does recognizing the heart's nature affect my relationship with God and others?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the nature of humanity and the understanding of Christ, arguing from its insights into human condition and divine revelation.
For this reason it is said, “Who shall declare his generation?” since “he is man, and who shall recognize him?” But one to whom the Father who is in heaven has revealed him knows him,Early Church Fathers on Jeremiah 17 →
For it is of him that Isaiah writes: “A man of suffering and acquainted with the bearing of weakness.” Jeremiah writes: “He is man,Early Church Fathers on Jeremiah 17 →
The Father, now that he has made him a little lower than the angels, will crown him with glory and honor and will put all things beneath his feet.Early Church Fathers on Jeremiah 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 17:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe heart is deceitful above all things,.... This is the source of the idolatry and creature confidence of the Jews, sins which were the cause of their ruin; and though what is here said is
Read John Gill on Jeremiah 17 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe heart is deceitful above all things, and desperately wicked: who can know it?
Read Robert Jamieson on Jeremiah 17 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe words translated deceitful, and desperately wicked, are very variously translated, fraudulent, perverse, supplanting. He speaks to the Jews, that they might not lean too much to their own counsels, fancies, or understandings; but it is a proposition true concerning the hearts of all the sons and daughters of men; there is nothing so false and deceitful as the heart of man; deceitful in its apprehensions of things, in the hopes and promises which it nourisheth, in the assurances that it gives us, &c.; unsearchable by others, deceitful with reference to ourselves, and abominably wicked, so that neither can a man know his own heart, neither can any other know our hearts.
Read Matthew Poole on Jeremiah 17 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 17:9 The heart [is] deceitful above all [things], and desperately wicked: who can know it?Ver. 9. The heart of man is deceitful above all things.] The pravity and perversity of man’ s heart, full of harlotry and creature confidence, deceiving and being deceived, is here plainly and plentifully described; and oh that it were duly and deeply considered. "Deceitful" it is here said to be "above all things," no creature like it. Varium est, versutum, et versipelle; tortuosum est, anfractuosum et fallax, ideoque inscrutabile; It is full of turnings and windings, nooks and corners, wiles and sleights. It deceived David, as wise as he was, and tripped up his heels, as the word here used…
Read John Trapp on Jeremiah 17 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) The heart is deceitful . . .—The sequence of ideas seems as follows: If the blessing and the curse are thus so plainly marked, how is it that man chooses the curse and not the blessing, the portion of the “heath in the desert” rather than that of the “tree planted by the waters”? And the answer is found in the inscrutable self-deceit of his nature blinding his perceptions of good and evil. Desperately wicked.—Rather, incurably diseased, as in Jeremiah 15:18; Jeremiah 30:12; Jeremiah 30:15; Isaiah 17:11, and elsewhere. Wickedness is, of course, implied, but it is regarded rather as a moral taint following on the deliberate choice, than as the choice itself.
Read Charles John Ellicott on Jeremiah 17 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The heart is deceitful] עקב הלב akob halleb, "the heart is supplanting - tortuous - full of windings - insidious;" lying ever at the catch; striving to avail itself of every favourable circumstance to gratify its propensities to pride, ambition, evil desire, and corruption of all kinds. And desperately wicked] ואנש הוא veanush hu, and is wretched, or feeble; distressed beyond all things, in consequence of the wickedness that is in it. I am quite of Mr. Parkhurst's opinion, that this word is here badly translated as אנש anash is never used in Scripture to denote wickedness of any kind. My old MS. Bible translates thus: - Schrewid is the herte of a man: and unserchable: who schal…
Read AdamClarke on Jeremiah 17 →
CambridgeThe Cambridge Bible for Schools and Colleges9–13. See introd. summary to section. This sub-section is made up of three isolated pieces, 9, 10, 11, 12, 13; the metres also varying.
Read Cambridge on Jeremiah 17 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. The heart is deceitful — The connexion is this: Man trusts in his fellowman in obedience to the natural impulses of his heart, and because he thinks him trustworthy; but “the heart is deceitful.”
Read Daniel Denison Whedon on Jeremiah 17 →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
The heart is deceitful above all things and beyond cure. Who can understand it?
The heart is deceitful above all things and it is exceedingly corrupt. Who can know it?
The heart is deceitful above all things and beyond cure. Who can understand it?
The human mind is more deceitful than anything else. It is incurably bad. Who can understand it?
Tyndale line
¶ The heart is deceitful above all things, and desperately wicked: who can know it?
The heart is deceitful above all things, and it is exceedingly corrupt: who can know it?
The heart is deceitful above all things, and it is desperately sick: who can know it?
The heart is deceitful above all things , and desperately wicked: who can know it?
The heart is deceitfull and wicked aboue all things, who can knowe it?
Strictly literal
The heart is deceitful above all things, and incurable; who can know it?
Crooked [is] the heart above all things, And it [is] incurable — who doth know it?
The heart [is] deceitful above all things, || And it [is] incurable—who knows it?
Deceitful is the heart above all things, and sick: who can know it?
The heart is more deceitful than anything else. It is sick; who can understand it?
From the Latin
The heart is perverse above all things, and unsearchable, who can know it?
Simplified
The mind is more deceptive than anything else—it's incurably sick! Who can possibly understand it?
The heart is a twisted thing, not to be searched out by man: who is able to have knowledge of it?
Word by word, the decisions they made
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, the Septuagint, and the Dead Sea Scrolls show agreement on the core wording of this verse, with the Septuagint providing a Greek rendering that corresponds closely to the Hebrew. The Dead Sea Scrolls, while partially restored, align with the Masoretic Text in the significant elements of the verse.
עָקֹ֥ב הַלֵּ֛ב מִכֹּ֖ל וְאָנֻ֣שׁ ה֑וּא מִ֖י יֵדָעֶֽנּוּ׃
7 of the 7 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.
עקב הלב [מכל] [ואנש] [הוא] [מי] [ידע׳נו]
nothing on the leather here — 2 partly restored, 5 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 Jeremiah 17:9
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 עָקֹב (ʿāqōb) has meanings related to deceitfulness and steepness. It is built from the root associated with tracking or being crooked. The entries indicate it can describe something insidious or hilly, with a specific reference in Isaiah 40:4. There is some variation in the emphasis on its meanings across lexicons.
ref
H6121a עָקֹב . insidious, deceitful
. foot-tracked
H6121b עָקֹב steep
6121 `aqob aw-kobe'
from 6117; in the original sense, a knoll (as swelling up);
in the denominative sense (transitive) fraudulent or
(intransitive) tracked:--crooked, deceitful, polluted.
see HEBREW for 06117
עָקֹב (a.qov) — insidious.
1) deceitful, sly, insidious
1a) deceitful, sly, insidious, slippery
1b) foot-tracked
עָקֹב (a.qov) — steep.
steep, hilly
Adj — Noun common · masculine singular absoluteHNcmsa
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hart (lebh, lebhabh; kardia): The different senses in which the word occurs in the Old Testament and the New Testament may be grouped under the following heads:
1. Various Meanings:
It represents in the first place the bodily organ, and by easy transition those experiences which affect or are affected by the body. Fear, love, courage, anger, Joy, sorrow, hatred are always ascribed to the heart--especially in the Old Testament; thus courage for which usually ruach is used (Ps 27:14); joy (Ps 4:7); anger (De 19:6, "while his heart is hot," lebhabh); fear (1Sa 25:37); sorrow (Ps 13:2), etc.
Heart
According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. “Heart” and “soul” are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.
The heart is the “home of the personal life,” and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6;
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)
Prep | N-ms — Preposition · noun common masculine singular absoluteHR/Ncmsa
אָנַשׁ (anash) is a Hebrew verb meaning to be weak or sick. It encompasses a range of conditions, including being frail, incurable, or even metaphorically desperate. The word appears in various forms, such as in the Qal and Niphal stems, indicating both physical and figurative states of illness or weakness.
[אָנַשׁ] vb. be weak, sick
Qal as adj. incurable, of wound, but metaph.
Niph. be sick, of child
base
H605 [אָנַשׁ] be weak, sick
605 'anash aw-nash'
a primitive root; to be frail, feeble, or (figuratively)
melancholy:--desperate(-ly wicked), incurable, sick, woeful.
אָנַשׁ (a.nash) — be incurable.
1) to be weak, sick, frail
1a) (Qal)
1a1) to be incurable
1a2) to be sick
1a3) desperate, incurable, desperately wicked, woeful, very sick (pass participle) (metaph.)
1b) (Niphal) to be sick
Conj | Adj — ConjunctionHC/Aamsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
HPp3ms — PronounHPp3ms
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
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-Qal-Imperf-3ms | Suff — Verb qal imperfect third person masculine singular · suffixHVqi3ms/Sp3ms
