Job 35:15 — Word Study
WLCוְעַתָּ֗ה כִּי־ אַ֭יִן פָּקַ֣ד אַפּ֑וֹ וְלֹֽא־ יָדַ֖ע בַּפַּ֣שׁ מְאֹֽד׃
BSAand furtherʻattâh [in addition to this] thatkîy [in] His angerʼaph [wrath, indicating strong emotion] He has not punishedpâqad■ [visited, overseen, or reckoned with] [or]lôʼ taken much noticeyâdaʻ■ [greatly, exceedingly] of follypash△ [stupidity, weakness, or foolishness, resulting from grossness or degeneracy]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֗ה | and now | Conjunction, adverb |
| כִּי־ | that | Particle |
| אַ֭יִן | not | Noun common, masculine singular absolute |
| פָּקַ֣ד | it has punished | Verb, Qal, perfect third person masculine singular |
| אַפּ֑וֹ | anger his | Noun common masculine singular construct, suffix |
| וְלֹֽא־ | and not | Conjunction, particle |
| יָדַ֖ע | he knows | Verb, Qal, perfect third person masculine singular |
| בַּפַּ֣שׁ | in folly | Preposition, noun common masculine singular absolute |
| מְאֹֽד׃ | exceedingly |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and further, that in His anger He has not punished or taken much notice of folly! |
| KJV | But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity: |
| ASV | But now, because he hath not visited in his anger, Neither doth he greatly regard arrogance; |
| YLT | And, now, because there is not, He hath appointed His anger, And He hath not known in great extremity. |
| WEB | But now, because he has not visited in his anger, neither does he greatly regard arrogance, |
| BBE | And now ... ; |
Where they part company is in the interpretation of God's actions — see How Translations Differ.
The main clause presents Job's assertion, with supporting phrases elaborating on God's lack of punishment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbפָּקַד
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 35:15
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 Defensegenerated
Job 35:15 presents Job's argument that God does not always act immediately against wrongdoing, even when He is angry. Job is responding to the claims of his friends, who suggest that his suffering must be a result of his own sin. This verse emphasizes the idea that God may choose to withhold punishment, which can lead to misunderstanding about His justice, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 9:14 | How then can I answer Him or choose my arguments against Him? |
| 2 | Job 13:15 | Though He slay me, I will hope in Him. I will still defend my ways to His face. |
| 3 | Numbers 20:12 | But the LORD said to Moses and Aaron, “Because you did not trust Me to show My holiness in the sight of the Israelites, you will not bring this assembly into the land that I have given them.” |
| 4 | Luke 1:20 | And now you will be silent and unable to speak until the day this comes to pass, because you did not believe my words, which will be fulfilled at their proper time.” |
| 5 | Psalm 89:32 | I will attend to their transgression with the rod, and to their iniquity with stripes. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — פָּקַד, pa.Kadgenerated
The verb פָּקַד (pa.Kad) means to visit, oversee, or reckon with. It carries a sense of accountability and can imply both positive and negative actions, such as appointing or punishing. In this context, it suggests that God has not taken action against folly, despite His anger.
The parsing indicates it is a perfect tense verb, meaning the action is completed in the past. Job asserts that God has not punished folly, suggesting a contrast between God's anger and His apparent inaction.
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 פָּקַד, it has punished, governing the clause about God's actions. The structure includes a conjunction phrase introducing the statement, followed by a series of clauses that describe God's anger and the lack of punishment.
The word order emphasizes the contrast between God's anger and His lack of action, illustrating Job's point that God's silence does not equate to absence or neglect.
Septuagint Backgroundgenerated
The Septuagint translates פָּקַד as ἐπισκεπτόμενος (episkeptomai), meaning 'to visit' or 'to oversee.' This choice reflects a similar understanding of God's oversight but may imply a more active engagement than the Hebrew suggests.
This translation indicates a nuanced interpretation by the translators, potentially emphasizing God's awareness of folly even if He does not act immediately.
In plain words — the whole versegenerated
Job 35:15 states that God, despite His anger, has not punished or taken much notice of folly. Job is arguing that just because God does not act immediately against wrongdoing does not mean He is unaware or indifferent.
Frequently Asked Questionsgenerated
Job is asserting that God's lack of immediate punishment does not indicate that He ignores wrongdoing; rather, it reflects God's patience and timing.
This verse highlights Job's defense against the idea that his suffering is a direct result of his sin, emphasizing that God's justice is not always immediate.
We learn that God's timing in addressing wrongdoing may differ from human expectations, and that His silence does not equate to neglect.
Mentioning God's anger underscores the seriousness of folly and the expectation of justice, which Job feels is not being fulfilled in his current situation.
Reflection Questionsgenerated
- In what ways have I seen God's patience in my own life?
- How can I better understand the relationship between God's anger and His actions?
- What does it mean for me to recognize folly in my own life?
- How can I trust in God's timing when I see injustice around me?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's assertion about God's patience and justice, emphasizing that God does not immediately punish wickedness.
For He doth not now bring on His fury, nor severely punish wickedness. For God in truth bears a long while with him, whom He condemns for ever;Early Church Fathers on Job 35 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 35:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut now, because [it is] not [so],.... Because there was not such trust, hope, patience, and quiet expectation in Job that God would appear for him, and do him, justice openly and publicly; for
Read John Gill on Job 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity: As it is, because Job waited not trustingly and patiently (Job 35:14; Numbers 20:12; Zephaniah 3:2.
Read Robert Jamieson on Job 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause it is not so, i.e. because Job doth not acknowledge God’ s justice and his own sins, and wait upon God in his way for mercy, according to the last advice given to him, . He, to wit, God, to whom this great work of visiting is ascribed every where in Scripture. Hath visited in his anger, i.e. hath laid grievous afflictions upon him; all which is too little to bring Job to compliance with God. He knoweth it not; Job is not sufficiently sensible of it, so as to be humbled under God’ s hand. In great extremity; or, though (which particle is sometimes understood, of which examples have been before) in great extremity, or abundance, to wit, of afflictions. Though Job hath hitherto been…
Read Matthew Poole on Job 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 35:15 But now, because [it is] not [so], he hath visited in his anger; yet he knoweth [it] not in great extremity: Ver 15. But now, because it is not so, he hath visited in his anger] Because thou hast not yet done as I have prescribed, God is forced thus to treat thee, and to increase his plagues upon thee in great displeasure at thine incorrigibleness. Thus is good Job miscensured, whom God suffered so to be afflicted for his trial, and not for his punishment; though there wanted not in him cause enough if God should have taken advantages. But know now that his anger hath visited thee but a little (this is Beza’ s translation of the whole verse); neither hath he made any great…
Read John Trapp on Job 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) But now, because it is not so, is very obscure. The Authorised Version refers the first clause to God and the second to Job. Perhaps we may render, But now, what His anger has visited upon thee is as nothing (compared with thy deserts); yea, He hath not regarded the great abundance (of thy sin), i.e., hath not visited it with anger. Therefore doth Job, &c. Others render it, “But now, because it is not so (i.e., there is no judgment), He hath visited in His anger, saith Job, and He regardeth it not, saith He, in His exceeding arrogance;” or, “But now, because He hath not visited in His anger, neither doth He much regard arrogance, therefore Job,” &c. The word thus rendered arrogance is…
Read Charles John Ellicott on Job 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. But - because it is not so] Rather, "But now, because he visiteth not in his anger." This is more literal than the versions generally proposed; and the sense of the place appears to be this: Because vengeance is not speedily executed on an evil work, therefore are the hearts of the children of men set in them to do iniquity. This is, in effect, the charge which Elihu brings against Job.
Read AdamClarke on Job 35 →CambridgeThe Cambridge Bible for Schools and Colleges15. This verse is very obscure, and the A. V. competes worthily with the original in darkness. The word translated extremity does not occur again, and, if it be a word at all and not a mere error of copyists (the Sept. read “transgression”), its meaning can only be guessed at. The connexion, however, suggests what general meaning the expression must have. Perhaps the easiest way to construe the verse is to take it in connexion with Job 35:16, 15. But now because his anger visiteth not, And he doth not strictly regard transgression, 16. Therefore doth Job open his mouth in vanity, He multiplieth words without knowledge. Because sentence against an evil work is not executed speedily…
Read Cambridge on Job 35 →Albert Barnes1798–1870Barnes' Notes on the BibleBut now, because it is not so - This verse, as it stands in our authorized translation, conveys no intelligible idea.
Read Albert Barnes on Job 35 →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
and further, that in His anger He has not punished or taken much notice of folly!
But now, because he has not visited in his anger, neither does he greatly regard arrogance,
and further, that in His anger He has not punished or taken much notice of folly!
And further, when you say that his anger does not punish, and that he does not know transgression!
Tyndale line
But now, because it is not so, he hath visited in his anger; yet he knoweth it not in great extremity:
But now, because he hath not visited in his anger, Neither doth he greatly regard arrogance;
But now, because he hath not visited in his anger, neither doth he greatly regard arrogance;
But now, because it is not so , he hath visited in his anger; yet he knoweth it not in great extremity:
But nowe because his anger hath not visited, nor called to count the euill with great extremitie,
Strictly literal
But now, because he hath not visited in his anger, doth not [Job] know [his] great arrogancy?
And, now, because there is not, He hath appointed His anger, And He hath not known in great extremity.
And now, because there is not, || He has appointed His anger, || And He has not known in great extremity.
But now, because his anger hath punished nothing, shall he not greatly take cognizance of the multitude of sins?
Now you say that his anger does not punish, and he does not take even a litte notice of transgression.
From the Latin
For he doth not now bring on his fury, neither doth he revenge wickedness exceedingly.
Simplified
You're saying that God doesn't punish people in his anger and pays little attention to sin.
And now ... ;
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 closely in their wording for Job 35:15. Both texts convey Job's assertion about God's anger and His lack of punishment for folly, showing consistency in the core message.
וְעַתָּ֗ה כִּי־ אַ֭יִן פָּקַ֣ד אַפּ֑וֹ וְלֹֽא־ יָדַ֖ע בַּפַּ֣שׁ מְאֹֽד׃
9 of the 9 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 35:15
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.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
פָּקַד (paqad) is a Hebrew verb that encompasses a range of meanings including to attend to, visit, muster, appoint, and punish. It can imply oversight or care, as well as the act of seeking or lacking something. The word can also be used in various grammatical forms, indicating actions such as being appointed or being visited upon. The plural form פְּקוּדִים refers to musterings or expenses.
פָּקַד 303 vb. attend to, visit, muster, appoint
Qal
pay attention to, observe (with care, practical interest)
attend to, in act, see to
seek (with interest, desire)
seek in vain, need, miss, lack
specif. visit, c. acc., for different purposes
c. עַל pers., visit upon
pass in review, muster (nearly = number), c. acc.
appoint
Niph.
be (sought, i.e. needed) missed, lacking
be visited (graciously)
be visited upon, עַל pers.
be appointed
Pi. (intens.) muster a host
Pu. be passed in review; be caused to miss, deprived
Hithp. be mustered
Hothp. id.
Hiph.
c. acc. pers. set (over), make overseer
c. acc. rei (implic.)
commit, entrust
deposit
Hoph.
be visited in punishment
be deposited
be made overseer
base
[פְּקוּדִים] n.pl.[m.] abstr. musterings, i.e. expenses;—cstr. Ex 38:21
ref
H6485a פָּקַד attend to, visit, muster, appoint .. . . pay attention to, observe (with care, practical interest)
. attend to, in act, see to
. seek (with interest, desire)
. seek in vain, need, miss, lack
. specif. visit, c. acc., for different purposes
. c. עַל pers., visit upon
. pass in review, muster (nearly = number), c. acc.
. appoint
. . be (sought, i.e. needed) missed, lacking
. be visited (graciously)
. be visited upon, עַל pers.
. be appointed
. (intens.) muster a host
. be passed in review; be caused to miss, deprived
. be mustered
. id.
. . c. acc. pers. set (over), make overseer
. c. acc. rei (implic.) . commit, entrust
. deposit
. . be visited in punishment
. be deposited
. be made overseer
H6485b פְּקוּדִים n. pl. [m.] abstr. musterings, i.e. expenses
6485 paqad paw-kad'
a primitive root; to visit (with friendly or hostile intent);
by analogy, to oversee, muster, charge, care for, miss,
deposit, etc.:--appoint, X at all, avenge, bestow, (appoint
to have the, give a) charge, commit, count, deliver to keep,
be empty, enjoin, go see, hurt, do judgment, lack, lay up,
look, make, X by any means, miss, number, officer, (make)
overseer, have (the) oversight, punish, reckon, (call to)
remember(-brance), set (over), sum, X surely, visit, want.
פָּקַד (pa.qad) — to reckon: list.
: list/count
1) to attend to, muster, number, reckon, visit, punish, appoint, look after, care for
1a) (Qal)
1a1) to pay attention to, observe
1a2) to attend to
1a3) to seek, look about for
1a4) to seek in vain, need, miss, lack
1a5) to visit
1a6) to visit upon, punish
1a7) to pass in review, muster, number
1a8) to appoint, assign, lay upon as a charge, deposit
1b) (Niphal)
1b1) to be sought, be needed, be missed, be lacking
1b2) to be visited
1b3) to be visited upon
1b4) to be appointed
1b5) to be watched over
1c) (Piel) to muster, call up
1d) (Pual) to be passed in review, be caused to miss, be called, be called to account
1e) (Hiphil)
1e1) to set over, make overseer, appoint an overseer
1e2) to commit, entrust, commit for care, deposit
1f) (Hophal)
1f1) to be visited
1f2) to be deposited
1f3) to be made overseer, be entrusted
1g) (Hithpael) numbered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word אַף (aph) primarily means nostril or nose, but it also refers to the face and is often associated with anger. It can denote a person's countenance or expressions of ire. The entries highlight its connection to rapid breathing in passionate states, indicating its use in contexts of anger or wrath.
אַף 277 n.m. nostril, nose, face, anger
nostril, as organ of breathing
Dn. face
mostly anger
base
H639 אַף nostril, nose, face, anger
639 'aph af
from 599; properly, the nose or nostril; hence, the face, and
occasionally a person; also (from the rapid breathing in
passion) ire:--anger(-gry), + before, countenance, face, +
forebearing, forehead, + (long-)suffering, nose, nostril,
snout, X worthy, wrath.
see HEBREW for 0599
אַף (aph) — face: anger.
: anger
1) nostril, nose, face
2) anger
אַף (aph) — face: nose.
: nose
1) nostril, nose, face
2) anger
אַף (aph) — face.
: face
1) nostril, nose, face
2) anger
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
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)
Conj | Part — Conjunction · particleHC/Tn
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-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
פַּשׁ (pash) refers to folly, weakness, or stupidity, likely derived from a root meaning to disintegrate. It appears in Job 35:15, where it conveys a sense of foolishness resulting from grossness or degeneracy. The entries consistently emphasize its negative connotations related to lack of wisdom.
פַּשׁ n.[m.] Jb 35:15;—i.e. folly
ref
H6580 פַּשׁ
6580 pash pash
probably from an unused root meaning to disintegrate;
stupidity (as a result of grossness or of
degeneracy):--extremity.
פַּשׁ (pash) — folly.
folly, weakness, stupidity
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
fol'-i.
See FOOL.
מְאֹד (m`od) refers to concepts of muchness, force, and abundance. It serves as an adverb meaning exceedingly or greatly, often used to intensify other words. The entries highlight its use in various idioms to express magnitude or degree, with a focus on might and intensity.
מְאֹד n.m. muchness, force, abundance, exceedingly
force, might
in diff. idioms (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
base
H3966 מְאֹד muchness, force, abundance, exceedingly . force, might
. in diff. idiomns (298 t.) to express the idea of exceedingly, greatly, very (whether of magnitude or degree)
3966 m`od meh-ode'
from the same as 181; properly, vehemence, i.e. (with or
without preposition) vehemently; by implication, wholly,
speedily, etc. (often with other words as an intensive or
superlative; especially when repeated):--diligently,
especially, exceeding(-ly), far, fast, good, great(-ly), X
louder and louder, might(-ily, -y), (so) much, quickly, (so)
sore, utterly, very (+ much, sore), well.
see HEBREW for 0181
מְאֹד (me.od) — much.
adv
1) exceedingly, much
subst
2) might, force, abundance
n m
3) muchness, force, abundance, exceedingly
3a) force, might
3b) exceedingly, greatly, very (idioms showing magnitude or degree)
3b1) exceedingly
3b2) up to abundance, to a great degree, exceedingly
3b3) with muchness, muchness
HAcmsa — HAcmsa