Job 26:3 — Word Study
WLCמַה־ יָּ֭עַצְתָּ לְלֹ֣א חָכְמָ֑ה וְ֝תוּשִׁיָּ֗ה לָרֹ֥ב הוֹדָֽעְתָּ׃
BSAHowmâh you have counseledyâʻats■ [given guidance to, advised] the unwiselôʼ [lacking wisdom, foolish] [and] providedyâdaʻ■ [supplied, made known] fully soundrôb [complete, thorough] ◂insighttûwshîyâh [understanding, knowledge]
| Greek | English | Parsing |
|---|---|---|
| מַה־ | how! | Pronoun |
| יָּ֭עַצְתָּ | you have counseled | Verb, Qal, perfect second person masculine singular |
| לְלֹ֣א | not | Preposition, particle |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| וְ֝תוּשִׁיָּ֗ה | and sound wisdom | Conjunction, noun common feminine singular absolute |
| לָרֹ֥ב | for abundance | Preposition, noun common masculine singular absolute |
| הוֹדָֽעְתָּ׃ | you have made known | Verb, Hiphil, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How you have counseled the unwise and provided fully sound insight! |
| KJV | How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is? |
| ASV | How hast thou counselled him that hath no wisdom, And plentifully declared sound knowledge! |
| YLT | What — thou hast given counsel to the unwise, And wise plans in abundance made known. |
| WEB | How have you counseled him who has no wisdom, and plentifully declared sound knowledge! |
| BBE | How have you given teaching to him who has no wisdom, and fully made clear true knowledge! |
Where they part company is חָכְמָ֑ה — see How Translations Differ.
The structure consists of a main clause followed by several phrases that elaborate on the actions and subjects involved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָעַץ
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 26:3
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 Reflection on Wisdomgenerated
Job 26:3 is part of Job's response to his friends, where he contemplates the nature of wisdom and understanding. He questions the effectiveness of counsel given to those who lack wisdom, emphasizing the importance of sound insight. This verse reflects Job's deep awareness of the limitations of human advice in the face of divine knowledge and power, setting the stage for a broader discussion on the nature of wisdom throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:13 | Is there any help within me now that success is driven from me? |
| 2 | Job 12:3 | But I also have a mind; I am not inferior to you. Who does not know such things as these? |
| 3 | Job 13:5 | If only you would remain silent; for that would be your wisdom! |
| 4 | Job 15:8–10 | Do you listen in on the council of God or limit wisdom to yourself? |
| 5 | Job 17:10 | But come back and try again, all of you. For I will not find a wise man among you. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יָּעַצְתָּ, Ya.'atz.tagenerated
The verb יָעַץ (ya`ats) means to advise or counsel, indicating a role of guidance. It is in the perfect tense, second person masculine singular, which shows that the action has been completed by the subject addressed.
Job's use of this word highlights the contrast between those who are wise and those who are unwise. The counsel given is directed at the unwise, emphasizing the futility of providing advice to those who do not possess wisdom.
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 main verb is יָּעַצְתָּ, you have counseled, which governs the object תוּשִׁיָּ֗ה, and sound wisdom. The structure emphasizes the action of counseling, with the subsequent phrase describing the nature of the counsel given.
The sentence is constructed with a focus on the subject's actions, highlighting the contrast between the wise and the unwise through the use of לְלֹ֣א, not, preceding חָכְמָ֑ה, wisdom.
Septuagint Backgroundgenerated
The Septuagint translates יָּעַץ as συμβεβούλευσαι, which carries a similar meaning of advising or counseling. This choice reflects a consistent understanding of the action of providing guidance.
The Greek term for חָכְמָ֑ה is σοφία, which aligns closely with the Hebrew concept of wisdom, emphasizing the depth of understanding that Job is addressing.
In plain words — the whole versegenerated
Job 26:3 expresses Job's astonishment at the advice given to those who lack wisdom. He acknowledges the role of sound insight and understanding, contrasting it with the foolishness of the unwise.
Frequently Asked Questionsgenerated
Job is pointing out the irony of giving advice to those who do not possess wisdom, suggesting that such counsel may be ineffective.
Sound wisdom refers to a deep, practical understanding that leads to good judgment and successful outcomes, which Job highlights as essential in contrast to folly.
This verse reflects Job's exploration of wisdom and the nature of divine counsel, emphasizing the limitations of human understanding in the face of God's wisdom.
Job's insights encourage us to seek true wisdom and understanding, recognizing the importance of sound counsel in our lives.
Reflection Questionsgenerated
- In what areas of my life do I seek counsel, and am I open to the wisdom of others?
- How can I discern between sound wisdom and foolish advice?
- What role does understanding play in my decision-making process?
- How can I apply the principles of wisdom discussed in Job to my daily life?
The early church on this verse — how the Fathers read it
The reflections of early commentators, such as Gregory the Dialogist, highlight the moral implications of Job's counsel to the unwise, emphasizing the nature of wisdom.
To whom hast thou given counsel? perchance to him that hath not wisdom? To 'give counsel to one that is foolish' is an office of charity, to give it to one that is wise, of ostentation; but to give it to Wisdom Itself, of wrongmindedness;Early Church Fathers on Job 26 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 26:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHow hast thou counselled [him that hath] no wisdom?.... A man deprived of wisdom has need of counsel, and it should be given him; and he does well both to ask and take it; and be it so, as if Job
Read John Gill on Job 26 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHow hast thou helped him that is without power? how savest thou the arm that hath no strength? Without power ... no strength ... no wisdom.
Read Robert Jamieson on Job 26 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHim that hath no wisdom; either, 1. God: thou hast in effect undertaken to teach God how to govern the world. Or rather, 2. Me, whom you take to be a man void of understanding, ,3, whom therefore you should have instructed with wholesome counsels, instead of these impertinent discourses; and who indeed do want wisdom, being perfectly at a loss, and not knowing what to say or do. The thing as it is, Heb. essence, the truth and substance of the thing in question between us; thou hast spoken the whole truth, and nothing but the truth, and all t can be said in the matter. Or, wisdom, as this word is used, . A most wise and profound discourse thou hast made, and much to the purpose: an ironical…
Read Matthew Poole on Job 26 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 26:3 How hast thou counselled [him that hath] no wisdom? and [how] hast thou plentifully declared the thing as it is?Ver. 3. How hast thou counselled him that hath no wisdom?] q.d. Thou lookest upon me as a fool and an atheist; but this thou dost with far greater folly; for I am not the man thou takest me for, but can say as much for God as thyself, and more too; and if I were such as thou wouldest make of me, I might so continue, for any help I should have by thy counsel. The like hereunto we may say to the Papists and other seducers, who pretend to tender our good, to counsel us for the best, and to wish our salvation. And how hast thou plentifully declared the thing as it is?] Heb.…
Read John Trapp on Job 26 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The thing as it is?—Rather, How hast thou plentifully declared sound knowledge?
Read Charles John Ellicott on Job 26 →CambridgeThe Cambridge Bible for Schools and Colleges3. plentifully declared the thing as it is] Rather, plentifully, or, abundantly, declared knowledge, or, wisdom. The word is that which occurs in ch. Job 5:12; see notes. “Him that is without power,” “that hath no wisdom” &c., is of course Job himself; and he expresses his admiration of the contribution made by Bildad to the clearing up of his perplexities and the solution of the riddle of his life. It is not quite clear whether Job means to say: “I am weak and unnerved, perplexed and ignorant, and how mightily in all this thou hast helped me!” or, whether he is not thinking with Bildad’s mind and giving bitter expression to the thoughts which that speaker doubtless entertained of his own…
Read Cambridge on Job 26 →Albert Barnes1798–1870Barnes' Notes on the BibleHow hast thou counselled him that hath no wisdom? - As he had undertaken to give counsel to another, and to suggest views that might be adapted to elevate his mind in his depression, and to console
Read Albert Barnes on Job 26 →Daniel Denison Whedon1808–1885Whedon's Commentary on the BibleStrophe — Job compliments Bildad on his inapposite discourse, which has served not only to exhaust the subject but Bildad himself , Job 26:2-4.3. Plentifully — Job ridicules the brevity of Bildad’s speech.
Read Daniel Denison Whedon on Job 26 →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
How you have counseled the unwise and provided fully sound insight!
How have you counseled him who has no wisdom, and plentifully declared sound knowledge!
How you have counseled the unwise and provided fully sound insight!
How you have advised the one without wisdom, and abundantly revealed your insight!
Tyndale line
How hast thou counselled him that hath no wisdom? and how hast thou plentifully declared the thing as it is?
How hast thou counselled him that hath no wisdom, And plentifully declared sound knowledge!
How hast thou counselled him that hath no wisdom, and plentifully declared sound knowledge!
How hast thou counseled him that hath no wisdom? and how hast thou abundantly declared the thing as it is?
Whome counsellest thou? him that hath no wisedome? thou shewest right well as the thing is.
Strictly literal
How hast thou counselled him that hath no wisdom, and abundantly declared the thing as it is!
What — thou hast given counsel to the unwise, And wise plans in abundance made known.
How you have given counsel to the unwise, || And made known wise plans in abundance.
How hast thou counselled the unwise? and what sound wisdom hast thou made known so plentifully?
How you have advised one who has no wisdom and announced to him sound knowledge!
From the Latin
To whom hast thou given counsel? perhaps to him that hath no wisdom, and thou hast shewn thy very great prudence.
Simplified
What good advice you have given to this ignorant man, demonstrating you have so much wisdom.
How have you given teaching to him who has no wisdom, and fully made clear true knowledge!
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with six out of seven words matched. This indicates a strong consistency in the transmission of this verse across these ancient texts, affirming the core message of Job's reflection on wisdom.
מַה־ יָּ֭עַצְתָּ לְלֹ֣א חָכְמָ֑ה וְ֝תוּשִׁיָּ֗ה לָרֹ֥ב הוֹדָֽעְתָּ׃
6 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.
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 26:3
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.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
Represents various Hebrew and Greek words, interrogative, interjectional and relative. Its different uses refer to
(1) the manner or way, e.g. Ge 44:34, "How shall I go up to my father?" ('ekh); Mt 6:28, "how they grow" (pos); 1Co 15:35, "How are the dead raised?";
(2) degree, extent, frequently, "how great" (Da 4:3, mah; Mr 5:19, hosos, "how much"); "how many" (Mt 27:13, posos); "how much" (Ac 9:13, hosos); "how much more" (Mt 7:11, posos;
יָעַץ (ya`ats) is a Hebrew verb meaning to advise or counsel. It encompasses various forms, including advising, consulting, and deliberating, with nuances in different stems such as Qal, Niphal, and Hithpael. The word can also imply conspiracy in certain contexts. The entries suggest a focus on guidance and decision-making.
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
base
H3289 יָעַץ advise, counsel
3289 ya`ats yaw-ats'
a primitive root; to advise; reflexively, to deliberate or
resolve:--advertise, take advise, advise (well), consult,
(give, take) counsel(-lor), determine, devise, guide, purpose.
יָעַץ (ya.ats) — to advise.
1) to advise, consult, give counsel, counsel, purpose, devise, plan
1a) (Qal)
1a1) to advise, counsel, give counsel, consult
1a2) counsellor (participle)
1b) (Niphal) to consult together, exchange counsel, deliberate, counsel together
1c) (Hithpael) to conspire
V-Qal-Perf-2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
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)
Prep | Part — Preposition · particleHR/Tn
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
תּוּשִׁיָּה (tuwshiyah) refers to sound or efficient wisdom and abiding success. It is derived from a root that implies support or ability, encompassing concepts like understanding and enterprise. The term is associated with wisdom that leads to success and effective outcomes.
תּוּשִׁיָּה n.f. sound, efficient wisdom, abiding success
base
H8454 תּוּשִׁיָּה sound, efficient wisdom, abiding success
8454 tuwshiyah too-shee-yaw'
or tushiyah { too-shee-yaw'}; from an unused root probably
meaning to substantiate; support or (by implication) ability,
i.e. (direct) help, (in purpose) an undertaking,
(intellectual) understanding:--enterprise, that which (thing
as it) is, substance, (sound) wisdom, working.
תּוּשִׁיָּה (tu.shiy.yah) — wisdom.
1) wisdom, sound knowledge, success, sound or efficient wisdom, abiding success
1a) sound or efficient wisdom
1b) abiding success (of the effect of sound wisdom)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
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-Perf-2ms — Verb · Hiphil · perfect second person masculine singularHVhp2ms