Job 12:3 — Word Study
WLCגַּם־ לִ֤י לֵבָ֨ב׀ כְּֽמוֹכֶ֗ם לֹא־ נֹפֵ֣ל אָנֹכִ֣י מִכֶּ֑ם וְאֶת־ מִי־ אֵ֥ין כְּמוֹ־ אֵֽלֶּה׃
BSABut I alsogam [even, too] a mindlêbâb [heart, innermost being] Iʼânôkîy am notlôʼ [in no way] inferiornâphal [less wise, fallen] Whomîy [what person, anyone] does not [know]ʼayin [is not without, have understanding of, recognize] such thingskᵉmôw [these matters, truths] as theseʼêl-leh [like these, of this kind]
| Greek | English | Parsing |
|---|---|---|
| גַּם־ | also | Adverb |
| לִ֤י | [belongs] to me | Preposition, suffix |
| לֵבָ֨ב׀ | a heart | Noun common, masculine singular absolute |
| כְּֽמוֹכֶ֗ם | like you | Preposition, suffix |
| לֹא־ | not | Particle |
| נֹפֵ֣ל | [am] falling | Verb, Qal, participle (active) masculine singular |
| אָנֹכִ֣י | I | Pronoun |
| מִכֶּ֑ם | more than you | Preposition, suffix |
| וְאֶת־ | and with | Conjunction, preposition |
| מִי־ | whom? | Pronoun |
| אֵ֥ין | [are] there not | Noun common, masculine singular construct |
| כְּמוֹ־ | like | Preposition |
| אֵֽלֶּה׃ | these [things] | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I also have a mind; I am not inferior to you. Who does not know such things as these? |
| KJV | But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these? |
| ASV | But I have understanding as well as you; I am not inferior to you: Yea, who knoweth not such things as these? |
| YLT | I also have a heart like you, I am not fallen more than you, And with whom is there not like these? |
| WEB | But I have understanding as well as you; I am not inferior to you. Yes, who doesn’t know such things as these? |
| BBE | But I have a mind as well as you; I am equal to you: yes, who has not knowledge of such things as these? |
The translations agree on the essential meaning of Job's assertion of understanding and equality.
The sentence structure presents a main assertion followed by a predicate and an interrogative clause, emphasizing Job's challenge to his friends.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectלֵבָב
verbנָפַל
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 — Job 12:3
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 — Job's Defense of His Wisdomgenerated
Job 12:3 captures Job's response to his friends, asserting that he too has a mind and is not inferior to them. He challenges their assumptions about wisdom, suggesting that understanding is not limited to them alone. This passage highlights Job's struggle to be recognized for his own insights amidst the accusations of his friends, as he seeks to affirm his own perspective on suffering and knowledge.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:2–5 | What you know, I also know; I am not inferior to you. |
| 2 | Proverbs 26:4 | Do not answer a fool according to his folly, or you yourself will be like him. |
| 3 | 2 Corinthians 11:5–21 | I consider myself in no way inferior to those “super-apostles.” |
| 4 | Job 6:6–7 | Is tasteless food eaten without salt, or is there flavor in the white of an egg ? |
| 5 | Job 26:2–3 | “How you have helped the powerless and saved the arm that is feeble! |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — לֵבָב, le.Vavgenerated
The word לֵבָב (levav) refers to the heart, which in Hebrew thought encompasses not just the emotions but also the mind and will. It signifies the innermost being of a person, where thoughts and feelings converge. Job uses this term to assert that he possesses the same depth of understanding as his friends.
This term appears frequently in the Hebrew Bible, often indicating moral character or emotional state. In this context, it serves to emphasize Job's claim to wisdom, suggesting that he is equally capable of understanding the truths they discuss.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb נֹפֵ֣ל (nofel) governs the main assertion of the verse, with Job stating his equality with his friends. The structure includes multiple phrases that elaborate on his claim, establishing a clear contrast between himself and his companions.
The sentence structure emphasizes Job's declaration of understanding, with the main clause asserting his equality and the subsequent phrases reinforcing his position.
Septuagint Backgroundgenerated
The Septuagint translates לֵבָב as καρδία (kardia), which also means heart but carries a connotation of emotional and rational faculties. This choice reflects a broader understanding of the heart as the seat of thought and feeling.
This translation choice indicates a continuity in the conceptualization of the heart between the Hebrew and Greek texts, emphasizing the importance of inner understanding in the discourse.
In plain words — the whole versegenerated
Job 12:3 shows Job asserting that he also has understanding and is not less wise than his friends. He questions who among them does not recognize the truths he speaks of, highlighting his equal status in the discussion about wisdom.
Frequently Asked Questionsgenerated
Job is asserting that he possesses understanding and insight, just like his friends, and he is capable of grasping the truths they discuss.
Job wants to challenge the notion that only his friends possess wisdom, affirming that he too has valuable insights about their situation.
In Hebrew thought, the heart represents the inner self, encompassing both intellect and emotions, indicating that Job's understanding is deep and comprehensive.
This verse is part of Job's defense against his friends' accusations, emphasizing his equal capacity for wisdom and understanding in the face of their judgments.
Reflection Questionsgenerated
- In what ways do I recognize my own understanding in discussions with others?
- How can I assert my insights without diminishing the contributions of others?
- What does it mean to have a heart of understanding in my own life?
- How can I learn from Job's example in seeking to communicate my thoughts clearly?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to discuss the nature of wisdom and understanding, highlighting Job's assertion of his own insights in contrast to his friends.
Job wants to reveal their wrong perceptions with the words, “But I have understanding as well as you,” and still I do not think the same thoughts as you.Early Church Fathers on Job 12 →
But I have understanding as well as you; I am not inferior to you. Yea, who knoweth not such things as these that ye know? For who is ignorant how greatly the practice and the knowledge of blessed Job excels the knowledge that his friends…Early Church Fathers on Job 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 12:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut I have understanding as well as you,.... A natural understanding, or an understanding of natural things, which distinguishes a man from a brute; and a spiritual understanding, an understanding
Read John Gill on Job 12 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these? Not inferior - not vanquished in argument and "wisdom" (Job 13:2).
Read Robert Jamieson on Job 12 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAn understanding, Heb. a heart; which is oft put for the understanding, as ; i.e. God hath given me also the knowledge and ability to judge of these matters. I am not inferior to you in these things; which he speaketh, not in a way of vain-glorious boasting, but for the just and necessary vindication both of himself; and of that cause of God, which for the matter and substance of it he maintained rightly, as God himself attests, . Who knoweth not such things as these? the truth is, neither you nor I have any reason to be puffed up with our knowledge of these things; for the most foolish and barbarous nations know that God is infinite in wisdom, and power, and justice. But this is not the…
Read Matthew Poole on Job 12 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 12:3 But I have understanding as well as you; I [am] not inferior to you: yea, who knoweth not such things as these?Ver. 3. But I have understanding as well as you] Think not that you have engrossed all the knowledge, and that you have the monopoly of wisdom in your breasts; for surely I may come into the balance with you, and claim as great a share in understanding as yourselves. Zophar was pleased to call me hollow and heartless, Job 11:12; but I have a heart (so the Hebrew here hath it), that seat of understanding; and that shall appear in the ensuing discourse: where Job proveth that by solid arguments concerning which Zophar had but barely propounded. And whereas this patient man…
Read John Trapp on Job 12 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I am not inferior to you] I do not fall short of any of you in understanding, wisdom, learning, and experience. Who knoweth not such things as these?] All your boasted wisdom consists only in strings of proverbs which are in every person's mouth, and are no proof of wisdom and experience in them that use them.
Read AdamClarke on Job 12 →
CambridgeThe Cambridge Bible for Schools and Colleges3. But I have understanding] Rather, I also have understanding, lit. heart; cf. on ch. Job 11:12, to the depreciating words of which Job refers. who knoweth not such things as these] lit. with whom are not such things as these? i. e. such knowledge as this. The reference is to Zophar’s exhibition of the Divine wisdom and might, ch. Job 11:7-12.
Read Cambridge on Job 12 →
Albert Barnes1798–1870Barnes' Notes on the BibleBut I have understanding as well as you - Margin, as in the Hebrew “an heart.” The word “heart” in the Scriptures is often used to denote the understanding or mind.
Read Albert Barnes on Job 12 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Understanding — Or, a heart. With the ancient Hebrews the heart was the seat of the understanding, and the bowels the seat of the emotions. “He also has a heart like them; he is, therefore, not ‘empty.’” — Delitzsch.
Read Daniel Denison Whedon on Job 12 →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
But I also have a mind; I am not inferior to you. Who does not know such things as these?
But I have understanding as well as you; I am not inferior to you. Yes, who doesn’t know such things as these?
But I also have a mind; I am not inferior to you. Who does not know such things as these?
I also have understanding as well as you; I am not inferior to you. Who does not know such things as these?
Tyndale line
But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?
But I have understanding as well as you; I am not inferior to you: Yea, who knoweth not such things as these?
But I have understanding as well as you; I am not inferior to you: yea, who knoweth not such things as these?
But I have understanding as well as you; I am not inferior to you: yes, who knoweth not such things as these?
But I haue vnderstanding aswel as you, and am not inferior vnto you: yea, who knoweth not such things?
Strictly literal
I also have understanding as well as you; I am not inferior to you; and who knoweth not such things as these?
I also have a heart like you, I am not fallen more than you, And with whom is there not like these?
I also have a heart like you, I am not fallen more than you, || And with whom is there not like these?
I also have sense like you; I do not fall short compared with you: and who possesseth not such things as these?
But I have understanding as well as you; I am not inferior to you. Indeed, who does not know such things as these?
From the Latin
I also have a heart as well as you: for who is ignorant of these things, which you know?
Simplified
But I too have insights, and you're no better than me. Doesn't everyone know the things you've said?
But I have a mind as well as you; I am equal to you: yes, who has not knowledge of such things as these?
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 largely agree in content, with a close correspondence in the wording. However, the Septuagint's phrasing and structure differ slightly, reflecting its own interpretative style.
גַּם־ לִ֤י לֵבָ֨ב׀ כְּֽמוֹכֶ֗ם לֹא־ נֹפֵ֣ל אָנֹכִ֣י מִכֶּ֑ם וְאֶת־ מִי־ אֵ֥ין כְּמוֹ־ אֵֽלֶּה׃
10 of the 13 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 Job 12:3
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
DirObjM — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
HR/Sp1bs — Preposition · suffixHR/Sp1bs
לֵבָב (lebab) refers to the inner man, encompassing the mind, will, and heart. It highlights aspects like emotions, moral character, and conscience, often contrasting the inner self with the outer. The term is used primarily for humans and can also denote courage and appetites.
לֵבָב 251 n.m. inner man, mind, will, heart
seldom of things in the midst of the seas
usu. of men
the inner man in contrast with the outer
the inner man, indef. the soul, comprehending mind, affections and will
specific ref. to mind
spec. ref. to inclinations, resolutions, determinations of the will
spec. ref. to conscience
spec. ref. to moral character
= the man himself
spec. as seat of appetites
spec. of seat of the emotions and passions
seat of courage
base
H3824 לֵבָב inner man, mind, will, heart . seldom of things in the midst of the seas
. usu. of men . the inner man in contrast with the outer
. the inner man, indef. the soul, comprehending mind, affections and will
. specific ref. to mind
. spec. ref. to inclinations, resolutions, determinations of the will
. spec. ref. to conscience
. spec. ref. to moral character
. = the man himself
. spec. as seat of appetites
. spec. of seat of the emotions and passions
. seat of courage
3824 lebab lay-bawb'
from 3823; the heart (as the most interior organ); used also
like 3820:--+ bethink themselves, breast, comfortably,
courage, ((faint), (tender-)heart((-ed)), midst, mind, X
unawares, understanding.
see HEBREW for 03823
see HEBREW for 03820
לֵבָב (le.vav) — heart.
1) inner man, mind, will, heart, soul, 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
Aramaic equivalent: le.vav (לְבַב "heart" H3825)
N-ms — Noun common · masculine singular absoluteHNcmsa
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;
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep — Preposition · suffixHR/Sp2mp
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
נָפַל (naphal) is a Hebrew verb meaning 'to fall,' encompassing a wide range of applications, including falling by accident, experiencing violent death, or going to ruin. It can also refer to prostrating oneself, attacking, or causing someone to fall. The term appears in various contexts throughout the Old Testament, often indicating physical or metaphorical downfall.
נָפַל 433 vb. fall, lie
Qal 366
fall, by accident
Esp. of violent death
fig. = go to ruin, perish, etc.
fig. = experience calamity
fall, of a city
Fall prostrate
fall = prostrate oneself before
fall upon one's neck, in embrace
Fall upon = attack
desert or fall away to, go over to
Fig., of deep sleep
Other idiomatic uses
= lie; = lie prostrate
Hiph.
cause to fall
Of causing death; = overthrow, bring to destruction
Esp. of casting lot
Fig., let drop, cause to fail
cause deep sleep to fall
Other idioms
Hithp. throw, or prostrate oneself
base
H5307 נָפַל fall, lie .. fall, by accident
. . Esp. of violent death
. fig. = go to ruin, perish, etc.
. fig. = experience calamity
. fall, of a city
. . Fall prostrate
. fall = prostrate oneself before
. fall upon one's neck, in embrace
. . Fall upon = attack
. desert or fall away to, go over to
. Fig., of deep sleep
. Other idiomatic uses
. = lie; = lie prostrate
. . cause to fall
. Of causing death; = overthrow, bring to destruction
. Esp. of casting lot
. Fig., let drop, cause to fail
. cause deep sleep to fall
. Other idioms
. throw, or prostrate oneself
5307 naphal naw-fal'
a primitive root; to fall, in a great variety of applications
(intransitive or causative, literal or figurative):--be
accepted, cast (down, self, (lots), out), cease, die, divide
(by lot), (let) fail, (cause to, let, make, ready to) fall
(away, down, -en, -ing), fell(-ing), fugitive, have
(inheritance), inferior, be judged (by mistake for 6419), lay
(along), (cause to) lie down, light (down), be (X hast) lost,
lying, overthrow, overwhelm, perish, present(-ed, -ing), (make
to) rot, slay, smite out, X surely, throw down.
see HEBREW for 06419
נָפַל (na.phal) — to fall: fall.
: fall/drop/fail
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
1a3) to fall prostrate, prostrate oneself before
1a4) to fall upon, attack, desert, fall away to, go away to, fall into the hand of
1a5) to fall short, fail, fall out, turn out, result
1a6) to settle, waste away, be offered, be inferior to
1a7) to lie, lie prostrate
1b) (Hiphil)
1b1) to cause to fall, fell, throw down, knock out, lay prostrate
1b2) to overthrow
1b3) to make the lot fall, assign by lot, apportion by lot
1b4) to let drop, cause to fail (fig.)
1b5) to cause to fall
1c) (Hithpael)
1c1) to throw or prostrate oneself, throw oneself upon
1c2) to lie prostrate, prostrate oneself
1d) (Pilel) to fall
נָפַל (na.phal) — to fall: deserting.
: deserting
1) to fall, lie, be cast down, fail
1a) (Qal)
1a1) to fall
1a2) to fall (of violent death)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
The Hebrew word אָֽנֹכִ֫י (*anokiy*) is a first-person singular pronoun meaning 'I' or 'me.' It is a variant spelling of אֲנִי (*ani*), which also means 'I.' The entries confirm its use as a personal pronoun without significant disagreement among lexicons.
אָֽנֹכִ֫י, אָנֹ֑כִי pron. 1s. comm. I
base
H595 אָֽנֹכִ֫י, אָנֹ֑כִי I
595 'anokiy aw-no-kee'
sometimes {aw-no'-kee}; a primitive pro.; I:--I, me, X
which.
אָֽנֹכִ֫י (a.no.khi) — I.
I (first pers. sing.)
Another spelling of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Pron — PronounHPp1bs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HR/Sp2mp — Preposition · suffixHR/Sp2mp
The Hebrew word אֵת (eth) is a preposition indicating nearness or proximity, often translated as 'with' or 'near.' It conveys a sense of companionship or association, distinguishing itself from similar terms by expressing closer relationships. The entries highlight its use in various contexts, including possession and memory, but do not provide specific verse references.
אֵת, prep. with—prep. denoting proximity
Of companionship, together with
Of localities
אֵת פּ׳ denotes specially
in one's possession or keeping
in one's knowledge or memory
מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
base
H854 אֵת with—prep. denoting proximity . Of companionship, together with
. Of localities
. אֵת פּ׳ denotes specially . in one's possession or keeping
. in one's knowledge or memory
. מֵאֵת from proximity with
Note. אֵת expresses closer association than עִם: hence while מֵעִם sts. denotes hardly more than from the surroundings or belongings of, מֵאֵת expresses from close proximity to.
854 'eth ayth
probably from 579; properly, nearness (used only as a
preposition or an adverb), near; hence, generally, with, by,
at, among, etc.:--against, among, before, by, for, from,
in(-to), (out) of, with. Often with another prepositional
prefix.
see HEBREW for 0579
אֵת (et) — with.
1) with, near, together with
1a) with, together with
1b) with (of relationship)
1c) near (of place)
1d) with (poss.)
1e) from...with, from (with other prep)
HC/R — Conjunction · prepositionHC/R
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
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
Part — Noun common · masculine singular constructHNcmsc
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
HR — PrepositionHR
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Pron — ParticleHTm
