Proverbs 23:35 — Word Study
WLCהִכּ֥וּנִי בַל־ חָלִיתִי֮ הֲלָמ֗וּנִי בַּל־ יָ֫דָ֥עְתִּי מָתַ֥י אָקִ֑יץ א֝וֹסִ֗יף אֲבַקְשֶׁ֥נּוּ עֽוֹד׃
BSAThey struck menâkâh■ [hit, smote] but I feel nobal [do not sense, am not aware of] painchâlâh■ [suffering, hurt] They beat mehâlam■ [overcame, drew] but I did notbal [was, felt] know it!yâdaʻ■ [perceive, understand] Whenmâthay [how long, at what time] can I wake upqûwts▸ [arise, become awake] to search forbâqash▸ [seek, look] anotheryâçaph▸ [more, additional] drinkʻôwd [wine, intoxicating beverage]
| Greek | English | Parsing |
|---|---|---|
| הִכּ֥וּנִי | they struck me | Verb hiphil perfect third person common plural, suffix |
| בַל־ | not | Particle |
| חָלִיתִי֮ | I am sick | Verb, Qal, perfect first person common singular |
| הֲלָמ֗וּנִי | they beat me | Verb qal perfect third person common plural, suffix |
| בַּל־ | not | Particle |
| יָ֫דָ֥עְתִּי | I know | Verb, Qal, perfect first person common singular |
| מָתַ֥י | when? | Particle |
| אָקִ֑יץ | will I awake | Verb, Hiphil, imperfect first person common singular |
| א֝וֹסִ֗יף | I will repeat | Verb, Hiphil, imperfect first person common singular |
| אֲבַקְשֶׁ֥נּוּ | I will seek it | Verb piel imperfect first person common singular, suffix |
| עֽוֹד׃ | again | Adv |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “They struck me, but I feel no pain! They beat me, but I did not know it! When can I wake up to search for another drink?” |
| KJV | They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again. |
| ASV | They have stricken me, shalt thou say, and I was not hurt; They have beaten me, and I felt it not: When shall I awake? I will seek it yet again. |
| YLT | 'They smote me, I have not been sick, They beat me, I have not known. When I awake — I seek it yet again!' |
| WEB | “They hit me, and I was not hurt! They beat me, and I don’t feel it! When will I wake up? I can do it again. I will look for more.” |
| BBE | They have overcome me, you will say, and I have no pain; they gave me blows without my feeling them: when will I be awake from my wine? I will go after it again. |
Translations agree on the speaker's detachment from pain and desire for another drink.
The verse is structured with a main clause followed by a secondary clause and a question, illustrating the speaker's state of confusion and desire.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחָלָה
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 — Proverbs 23:35
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 — Warnings Against Excessive Drinkinggenerated
Proverbs 23:35 captures the disorienting effects of excessive drinking, where the speaker describes being struck and beaten without feeling pain. This verse is part of a broader warning about the dangers of alcohol, emphasizing the loss of awareness and control that can come with intoxication. The surrounding verses illustrate the consequences of such behavior, urging caution and self-awareness.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 27:22 | Though you grind a fool like grain with mortar and a pestle, yet his folly will not depart from him. |
| 2 | Jeremiah 5:3 | O LORD, do not Your eyes look for truth? You struck them, but they felt no pain. You finished them off, but they refused to accept discipline. They have made their faces harder than stone and refused to repent. |
| 3 | Jeremiah 31:18 | I have surely heard Ephraim’s moaning: ‘You disciplined me severely, like an untrained calf. Restore me, that I may return, for You are the LORD my God. |
| 4 | Ephesians 4:19 | Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more. |
| 5 | Proverbs 26:11 | As a dog returns to its vomit, so a fool repeats his folly. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָלִיתִי, cha.li.Tigenerated
The word חָלָה (chalah) indicates a state of weakness or sickness, derived from a root meaning to be rubbed or worn. In this context, it emphasizes the speaker's numbness to pain, suggesting a deeper issue of emotional or physical distress.
The verb's parsing as a perfect form indicates a completed action, reinforcing the idea that the speaker has already experienced this state of being unwell. This highlights a sense of resignation to their condition, as they continue to seek another drink despite their suffering.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations largely agree on the meaning of the key phrases in this verse.
Sentence Structuregenerated
The verse consists of multiple clauses, each contributing to the overall expression of the speaker's state. The first clause introduces the action of being struck, followed by a negation of pain, and then a question about awakening to seek more drink.
The structure emphasizes the progression from suffering to a state of unawareness, culminating in the speaker's longing for another drink, which reflects the cyclical nature of their experience.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew with ἐπόνεσα for חָלִיתִי, indicating a direct connection to suffering or pain. This choice aligns with the Hebrew meaning but may carry a slightly different emphasis in the Greek context.
The translation choices in the Septuagint suggest a focus on the physical aspect of suffering, which complements the emotional detachment expressed in the Hebrew.
In plain words — the whole versegenerated
Proverbs 23:35 describes a person who has been struck and beaten but feels no pain. They question when they will wake up to seek another drink, illustrating the effects of excessive drinking and the resulting numbness to their suffering.
Frequently Asked Questionsgenerated
The speaker indicates a disconnection from their suffering, possibly due to intoxication or emotional numbness.
This reflects a desire to escape their current state, highlighting the cycle of dependence on alcohol.
It suggests a longing for clarity and awareness, contrasting with their current state of oblivion.
It serves as a vivid illustration of the dangers of excessive drinking and the loss of control that can accompany it.
Reflection Questionsgenerated
- In what ways do I see the effects of overindulgence in my own life or the lives of those around me?
- How can I cultivate greater awareness and control over my choices?
- What steps can I take to avoid the pitfalls of excessive drinking?
- How do I respond to situations where I see others struggling with similar issues?
The early church on this verse — how the Fathers read it
Early commentators like Gregory the Dialogist and Bede reflect on this verse to discuss the consequences of excessive drinking and the state of the mind.
Whence, also, the utterance of one that is stricken and yet sleeps is expressed by Solomon, who says, "They have beaten thee, and I was not pained; they have dragged me, and I felt it not.Early Church Fathers on Proverbs 23 →
And you will say, They struck me, but I was not hurt, etc. The voice of one beaten and sleeping is expressed. The mind, indeed, sleeping from the care of diligence, is struck and does not hurt,Early Church Fathers on Proverbs 23 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 23:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey have stricken me, [shalt thou say, and] I was not sick,.... Or "grieved not" (x); or was not wounded or skin broken (y); see Jeremiah 5:3.
Read John Gill on Proverbs 23 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
Read Robert Jamieson on Proverbs 23 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey have stricken me; I cannot deny that I exposed myself by my drunkenness to manifold abuses and injuries. I was not sick; I was not then sensible of it, neither do I now find any great hurt by it; it was but the effect of a present frolic, at which I have no cause to be much troubled. When shall I awake? I will seek it yet again; at present I find some inconvenience, and my condition requires sleep to settle myself, and when I am composed and refreshed, I purpose to return to my former course. But that which Solomon here expresseth, seems rather to be the language of their hearts or lives than of their tongues. Compare .
Read Matthew Poole on Proverbs 23 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 23:35 They have stricken me, [shalt thou say, and] I was not sick; they have beaten me, [and] I felt [it] not: when shall I awake? I will seek it yet again.Ver. 35. They have stricken me.] A drunken man, we say, takes no hurt, feels no smart, is turned into a very stock. Dionysius the Heracleot felt not needles thrust into his fat belly. Pliny mentioneth certain bears, that being sound asleep, cannot be wakened with the sharpest prickles. Mathiolus reports of the asses of Etruria, that, feeding upon henbane, they fall into such a dead sleep, that being taken for dead, they are half hideled, ere they can be aroused. Lo, such is the drunkard’ s lethargy; neither is he more insensible…
Read John Trapp on Proverbs 23 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) They have stricken me, and I was not sick.—The drunken man feels no blows or ill usage. When shall I awake?—He longs to rouse himself from his slumber that he may return to his debauch.
Read Charles John Ellicott on Proverbs 23 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. They have stricken me] Though beat and abused, full of pain, and exhibiting a frightful figure; yet so drunk was he, as to be insensible who had struck him: still, after all this abuse and disgrace, he purposes to embrace the next opportunity of repeating his excesses! SIN makes a man contemptible in life, miserable in death, and wretched to all eternity. Is it not strange, then, that men should LOVE it?
Read AdamClarke on Proverbs 23 →
CambridgeThe Cambridge Bible for Schools and Colleges35. sick] Rather, hurt, R.V. or pained; ἐπόνεσα, LXX.; dolui, Vulg. Both the physical and moral insensibility of the drunkard to the consequences of his vice are perhaps pointed at. awake] i.e. shake off completely the stupor from which he is beginning to rouse himself. His first thought on regaining consciousness is to repeat his fault. it] the wine which though it has not been mentioned since Proverbs 23:31, is uppermost in his thoughts. The whole description is strikingly vivid.
Read Cambridge on Proverbs 23 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible35. Stricken me… beaten me — The drunkard, in his sottish stupidity, soliloquizes, apparently unconscious of any evil effects from his indulgence, and is urged by the strength of his appetite and habits to pursue his old vice.
Read Daniel Denison Whedon on Proverbs 23 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
“They struck me, but I feel no pain! They beat me, but I did not know it! When can I wake up to search for another drink?”
“They hit me, and I was not hurt! They beat me, and I don’t feel it! When will I wake up? I can do it again. I will look for more.”
“They struck me, but I feel no pain! They beat me, but I did not know it! When can I wake up to search for another drink?”
You will say, “They have struck me, but I am not harmed! They beat me, but I did not know it! When will I awake? I will look for another drink.”
Tyndale line
They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
They have stricken me, shalt thou say, and I was not hurt; They have beaten me, and I felt it not: When shall I awake? I will seek it yet again.
They have stricken me, shalt thou say, and I was not hurt; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
They have stricken me, wilt thou say , and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.
They haue stricken mee, shalt thou say, but I was not sicke: they haue beaten mee, but I knew not, when I awoke: therefore will I seeke it yet still.
Strictly literal
— “They have smitten me, [and] I am not sore; they have beaten me, [and] I knew it not. When shall I awake? I will seek it yet again.”
'They smote me, I have not been sick, They beat me, I have not known. When I awake — I seek it yet again!'
“They struck me, I have not been sick, || They beat me, I have not known. When I awake—I seek it yet again!”
“They smote me, [but] I suffered no pain; they struck me hard, [but] I felt it not: when shall I awake? I will continue to seek it again.”
“They hit me,” you will say, “but I was not hurt. They beat me, but I did not feel it. When will I wake up? I will seek another drink.”
From the Latin
And thou shalt say: They have beaten me, but I was not sensible of pain: they drew me, and I felt not: when shall I awake, and find wine again?
Simplified
“People punched me, but it didn't hurt me; they beat me, but I didn't feel a thing. I've got to get up because I need another drink.”
They have overcome me, you will say, and I have no pain; they gave me blows without my feeling them: when will I be awake from my wine? I will go after it again.
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 show agreement in the core phrases of the verse, although the Septuagint's word order differs. The Hebrew maintains a consistent structure, while the Greek version reflects its own syntactical norms.
הִכּ֥וּנִי בַל־ חָלִיתִי֮ הֲלָמ֗וּנִי בַּל־ יָ֫דָ֥עְתִּי מָתַ֥י אָקִ֑יץ א֝וֹסִ֗יף אֲבַקְשֶׁ֥נּוּ עֽוֹד׃
8 of the 11 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 Proverbs 23:35
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
V-Hiphil-Perf-3cp | Suff — Verb hiphil perfect third person common plural · suffixHVhp3cp/Sp1bs
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
הָלַם (halam) is a Hebrew verb meaning to strike, hammer, or strike down. It conveys actions such as beating down, breaking, or overcoming. The entries indicate that this word is a primitive root and primarily used in the context of physical actions like smiting or conquering.
[הָלַם] vb. strike, hammer, strike down
base
H1986 [הָלַם] strike, hammer, strike down
1986 halam haw-lam'
a primitive root; to strike down; by implication, to hammer,
stamp, conquer, disband:--beat (down), break (down), overcome,
smite (with the hammer).
הָלַם (ha.lam) — to smite.
(Qal) to smite, strike, hammer, strike down
V-Qal-Perf-3cp | Suff — Verb qal perfect third person common plural · suffixHVqp3cp/Sp1bs
בַּל (bal) is an adverb meaning 'not' or 'none.' It conveys a sense of negation, indicating absence or failure. The word is derived from a root that implies nothingness and can also be used in contexts like 'lest' or 'neither.' The entries consistently emphasize its function as a negation in various forms.
בַּל 69 adv. not
base
H1077 בַּל not
1077 bal bal
from 1086; properly, a failure; by implication nothing;
usually (adverb) not at all; also lest:--lest, neither, no,
none (that...), not (any), nothing.
see HEBREW for 01086
בַּל (bal) — not.
not, hardly, else
Part — ParticleHTn
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-1cs — Verb · Qal · perfect first person common singularHVqp1cs
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
Part — ParticleHTi
קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.
[קִיץ] vb. Hiph. awake
base
H6974 [קִיץ] Hiph. awake
6974 quwts koots
a primitive root (identical with 6972 through the idea of
abruptness in starting up from sleep (compare 3364)); to awake
(literally or figuratively):--arise, (be) (a-)wake, watch.
see HEBREW for 06972
see HEBREW for 03364
קִיץ (quts) — to awake.
1) to awake, wake up
1a) (Hiphil) to awaken, arouse, show signs of waking, awake
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).
Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
V-Piel-Imperf-1cs | Suff — Verb piel imperfect first person common singular · suffixHVpi1cs/Sp3ms
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
