Proverbs 24:22 — Word Study
WLCכִּֽי־ פִ֭תְאֹם יָק֣וּם אֵידָ֑ם וּפִ֥יד שְׁ֝נֵיהֶ֗ם מִ֣י יוֹדֵֽעַ׃ ס
BSAForkîy [because of their actions] they will bringqûwm▸ [suddenly, without warning] suddenpithʼôwm [unexpected, swift] destructionʼêyd [calamity, disaster] Whomîy [what person] knowsyâdaʻ [is aware of, understands] what ruinpîyd [the extent of, destruction, devastation] [they] can bringshᵉnayim [both, as a pair, are able to, cause to happen]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| פִ֭תְאֹם | suddenly | Adverb |
| יָק֣וּם | it will arise | Verb, Qal, imperfect third person masculine singular |
| אֵידָ֑ם | calamity their | Noun common masculine singular construct, suffix |
| וּפִ֥יד | and [the] disaster of | Conjunction, noun common masculine singular construct |
| שְׁ֝נֵיהֶ֗ם | both of them | Suffix |
| מִ֣י | who? | Pronoun |
| יוֹדֵֽעַ׃ ס | [is] knowing | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For they will bring sudden destruction. Who knows what ruin they can bring? |
| KJV | For their calamity shall rise suddenly; and who knoweth the ruin of them both? |
| ASV | For their calamity shall rise suddenly; And the destruction from them both, who knoweth it? |
| YLT | For suddenly doth their calamity rise, And the ruin of them both — who knoweth! |
| WEB | for their calamity will rise suddenly. Who knows what destruction may come from them both? |
| BBE | For their downfall will come suddenly; and who has knowledge of the destruction of those in high positions? |
Where they part company is אֵיד — see How Translations Differ.
The sentence consists of a main clause followed by an adverbial phrase and an interrogative clause, emphasizing the unexpected nature of destruction and the uncertainty of understanding its extent.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbקוּם
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 24:22
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 — Wisdom on Conduct and Consequencesgenerated
Proverbs 24:22 emphasizes the dangers of associating with the rebellious and highlights that their actions lead to sudden destruction. This verse serves as a warning to remain cautious and discerning in relationships, as the consequences of rebellion can be severe and unforeseen. It follows a series of wise sayings that stress the importance of integrity and sound judgment, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Numbers 16:31–35 | As soon as Moses had finished saying all this, the ground beneath them split open, |
| 2 | 1 Samuel 31:1–7 | Now the Philistines fought against Israel, and the men of Israel fled before them, and many fell slain on Mount Gilboa. |
| 3 | 2 Samuel 18:7–8 | There the people of Israel were defeated by David’s servants, and the slaughter was great that day—twenty thousand men. |
| 4 | 2 Chronicles 13:16–17 | So the Israelites fled before Judah, and God delivered them into their hands. |
| 5 | Hosea 5:11 | Ephraim is oppressed, crushed in judgment, for he is determined to follow worthless idols. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אֵיד, 'ei.Damgenerated
The Hebrew word אֵיד (eyd) refers to calamity or disaster, encompassing various forms of misfortune such as oppression and ruin. Its root suggests a state of bending down, indicating the weight of suffering or distress that can arise from certain actions.
In this verse, it signifies the potential devastation that can accompany rebellion. The word's use in contexts of suffering highlights the serious consequences that can follow actions taken without wisdom or caution.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning, describing the unexpected nature of destruction and the uncertainty of understanding its extent.
Sentence Structuregenerated
The main verb is יָק֣וּם, it will arise, which governs the subject and the object of the sentence. The structure indicates a cause-and-effect relationship, where the actions of the rebellious lead to sudden destruction.
The sentence is built around the main clause, with an adverbial phrase and a subject that emphasize the unexpected nature of the calamity and the uncertainty surrounding it.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew אֵיד with a word indicating a similar sense of calamity, though the Greek word used suggests a broader interpretation of disaster. This choice reflects a nuanced understanding of the consequences of rebellion.
The translation choices in the Septuagint highlight the seriousness of the warning, aligning with the Hebrew's emphasis on sudden and unforeseen destruction.
In plain words — the whole versegenerated
Proverbs 24:22 warns that the actions of the rebellious will lead to sudden destruction, and it questions who truly understands the extent of the ruin they can cause. This verse serves as a reminder to be cautious about whom we associate with, as their actions can have serious consequences.
Frequently Asked Questionsgenerated
It refers to the unexpected and swift calamities that can arise from the actions of the rebellious.
Understanding who can bring ruin helps us to be cautious in our associations and to avoid actions that lead to disaster.
It reminds us to be discerning in our relationships and to consider the potential consequences of associating with those who act rebelliously.
It emphasizes the uncertainty and complexity of understanding the full impact of destructive actions.
Reflection Questionsgenerated
- In what ways have I seen sudden destruction occur in my own life or the lives of others?
- How can I be more discerning in my relationships to avoid negative consequences?
- What steps can I take to understand the potential impact of my actions on others?
- How does this verse challenge my understanding of rebellion and its consequences?
The early church on this verse — how the Fathers read it
Bede comments on this verse, discussing the implications of sudden destruction and the consequences of associating with the rebellious.
For suddenly their destruction will rise up, etc. He speaks of both the detractor and the one who, favoring him, was mixed up with him; the slanderers of Christ the leaders, and those deceived by them the people;Early Church Fathers on Proverbs 24 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 24:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor their calamity shall rise suddenly,.... And come upon those that fear not God, and rebel against the king and the state, and innovate in matters of religion; and especially that bring in damnable
Read John Gill on Proverbs 24 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor their calamity shall rise suddenly; and who knoweth the ruin of them both? For their calamity shall rise suddenly; and who knoweth the ruin of them both?
Read Robert Jamieson on Proverbs 24 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWho knoweth? who can conceive how sore and sudden it will be? The ruin of them both; of them that fear not God, and of them that fear not the king, for they have two potent and terrible enemies; and therefore if they will not obey them out of conscience, as their duty binds them, yet they should do it at least for their own sakes, and for fear of those severe punishments which they will certainly inflict upon rebels.
Read Matthew Poole on Proverbs 24 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 24:22 For their calamity shall rise suddenly; and who knoweth the ruin of them both?Ver. 22. For their calamity shall rise suddenly.] When they think they have made all cock sure. "Had Zimri peace that killed his master?" Had Absalom; Sheba; Rodolphus, Duke of Suevia; Sanders; Story; Parry; Campian; the gunpowder plotters; Raviliac, &c.? Canute, the first Danish king, caused the false Edric’ s head, that had been his agent, to be set upon the highest part of the Tower of London, therein performing his promise of advancing him above any lord in the land. James I, king of Scots, was murdered in Perth by Walter, Earl of Athol, in hopes to attain the crown. Crowned indeed he was, but…
Read John Trapp on Proverbs 24 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) The ruin of them both—i.e., the rebels against God and the king.
Read Charles John Ellicott on Proverbs 24 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. The ruin of them both?] Of them who do not fear the LORD; and of them that do not reverence the KING.
Read AdamClarke on Proverbs 24 →CambridgeThe Cambridge Bible for Schools and Colleges22. of them both] i.e. those who are given to change, whether against God or against the king (Proverbs 24:21); ruinam utriusque quis novit? Vulg. Others understand, the destruction inflicted by them both, sc. both God and the king. Comp. calamity from God, lit. the calamity of (inflicted by) God, Job 31:23. Another rendering, of their years, i.e. which shall bring to an end their life is noticed in R.V. margin.
Read Cambridge on Proverbs 24 →Albert Barnes1798–1870Barnes' Notes on the BibleBoth - Those who fear not God, and those who fear not the king.
Read Albert Barnes on Proverbs 24 →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
For they will bring sudden destruction. Who knows what ruin they can bring?
for their calamity will rise suddenly. Who knows what destruction may come from them both?
For they will bring sudden destruction. Who knows what ruin they can bring?
for suddenly their destruction will overtake them, and who knows the ruinous judgment both the Lord and the king can bring?
Tyndale line
For their calamity shall rise suddenly; and who knoweth the ruin of them both?
For their calamity shall rise suddenly; And the destruction from them both, who knoweth it?
For their calamity shall rise suddenly; and who knoweth the destruction of them both?
For their calamity shall rise suddenly; and who knoweth the ruin of them both?
For their destruction shall rise suddenly, and who knoweth the ruine of them both?
Strictly literal
For their calamity shall rise suddenly; and who knoweth the ruin of them both?
For suddenly doth their calamity rise, And the ruin of them both — who knoweth!
For their calamity rises suddenly, || And the ruin of them both—who knows!
For suddenly will their calamity arise; and who knoweth the ruin of both of them!
for suddenly their disaster will come and who knows the extent of the destruction that will come from both of them?
From the Latin
For their destruction shall rise suddenly: and who knoweth the ruin of both?
Simplified
for disaster will suddenly fall on them. Who knows how the Lord and king will punish them?
For their downfall will come suddenly; and who has knowledge of the destruction of those in high positions?
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 some agreement, with four of the eight words matched in the translation. However, the Septuagint's word order and articles differ from the Hebrew text, indicating a different interpretive approach.
כִּֽי־ פִ֭תְאֹם יָק֣וּם אֵידָ֑ם וּפִ֥יד שְׁ֝נֵיהֶ֗ם מִ֣י יוֹדֵֽעַ׃ ס
4 of the 8 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 24:22
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.
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
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
פִּתְאֹם (pit'om) means 'suddenly' and can also refer to 'suddenness.' It is primarily used as an adverb to describe an unexpected occurrence. The word is derived from another Hebrew term, but the entries do not provide specific verses where it is used.
פִּתְאֹם, once פֵּתְאוֹם subst. suddenness, usu. as adv. acc. suddenly
base
H6597 פִּתְאֹם, once פֵּתְאוֹם suddenness, usu. as adv. acc. suddenly
6597 pith'owm pith-ome'
or pith.om {pith-ome'}; from 6621; instantly:--straightway,
sudden(-ly).
see HEBREW for 06621
פִּתְאֹם (pit.om) — suddenly.
adv
1) suddenly, surprisingly
subst
2) suddenness
Adv — AdverbHD
The Hebrew word קוּם (qum) is a primitive root meaning 'to rise' and encompasses a range of actions such as standing, becoming powerful, and establishing. It can imply a sudden or hostile rise, as well as the act of fulfilling or confirming something. The entries also note various grammatical forms, indicating its use in different contexts, including raising up or causing to stand.
לֵב קָמָי prob. late Atbash Je 51:1.
ref
קוּם 628 vb. arise, stand up, stand
Qal 460
arise
arise, in hostile sense (oft. with idea of suddenness)
arise, abs., = become powerful
arise = come on the scene, appear, of leader, prophet
arise for, i.e. to become
arise for action
arise (out of inaction), introducing some specific deed
esp. arise = start, make a move, to go somewhere
stand
Pi.
fulfil
confirm, ratify
confirm, establish
impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph.
146cause to arise, raise
raise, set up, stones
erect, build
fig, of setting up law
raise up = bring on the scene
raise up = rouse, stir up
instigate, build
fig, of setting up law
raise up = constitute
cause to stand
Hoph. be raised up
base
H6965a לֵב קָמָי prob. late Atbash H6965b קוּם arise, stand up, stand .. arise
. arise, in hostile sense (oft. with idea of suddenness)
. arise, abs., = become powerful
. arise = come on the scene, appear, of leader, prophet
. arise for, i.e. to become
. . arise for action
. arise (out of inaction), introducing some specific deed
. esp. arise = start, make a move, to go somewhere
. stand
. . fulfil
. . confirm, ratify
. confirm, establish
. impose, an obligation
. raise up
. raise oneself, = rise up
. . cause to arise, raise
. . raise, set up, stones
. erect, build
. fig, of setting up law
. raise up = bring on the scene
. . raise up = rouse, stir up
. instigate, build
. fig, of setting up law
. raise up = constitute
. cause to stand
. be raised up
6965 quwm koom
a primitive root; to rise (in various applications, literal,
figurative, intensive and causative):--abide, accomplish, X
be clearer, confirm, continue, decree, X be dim, endure, X
enemy, enjoin, get up, make good, help, hold, (help to) lift
up (again), make, X but newly, ordain, perform, pitch, raise
(up), rear (up), remain, (a-)rise (up) (again, against), rouse
up, set (up), (e-)stablish, (make to) stand (up), stir up,
strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -
rising).
קָמָי (qa.may) — (Leb)-kamai.
Combined with lev (לֵב "Leb" H3820B)
§ -Kamai = "my adversary"
Leb-kamai, i.e., people of Gambulai
קוּם (qum) — to arise: rise.
: rise/get_going
1) to rise, arise, stand, rise up, stand up
1a) (Qal)
1a1) to arise
1a2) to arise (hostile sense)
1a3) to arise, become powerful
1a4) to arise, come on the scene
1a5) to stand
1a5a) to maintain oneself
1a5b) to be established, be confirmed
1a5c) to stand, endure
1a5d) to be fixed
1a5e) to be valid
1a5f) to be proven
1a5g) to be fulfilled
1a5h) to persist
1a5i) to be set, be fixed
1b) (Piel)
1b1) to fulfil
1b2) to confirm, ratify, establish, impose
1c) (Polel) to raise up
1d) (Hithpael) to raise oneself, rise up
1e) (Hiphil)
1e1) to cause to arise, raise
1e2) to raise, set up, erect, build
1e3) to raise up, bring on the scene
1e4) to raise up, rouse, stir up, investigate
1e5) to raise up, constitute
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
אֵיד (eyd) refers to distress or calamity, encompassing various forms of misfortune such as national calamities, burdens of the righteous, and disasters affecting the wicked. It is derived from a root meaning to bend down, indicating oppression or ruin. The term appears in contexts related to suffering and disaster.
אֵיד n.m. distress, calamity
national calam. of Isr. (apostate)
of righteous sufferer
oft. of wicked
base
H343 אֵיד distress, calamity
343 'eyd ade
from the same as 181 (in the sense of bending down);
oppression; by implication misfortune, ruin:--calamity,
destruction.
see HEBREW for 0181
אֵיד (ed) — calamity.
1) distress, burden, calamity
1a) burden (of the righteous)
1b) calamity (of nation)
1c) disaster (of wicked)
1d) day of calamity
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp
פִּיד (piyd) refers to ruin or disaster, with a possible connection to the idea of piercing. It appears in contexts like Job 12:5 and Proverbs 24:22, indicating misfortune or destruction.
H6365 פִּיד
6365 piyd peed
from an unused root probably meaning to pierce;
(figuratively) misfortune:--destruction, ruin.
פִּיד (pid) — disaster.
ruin, disaster, destruction
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj | Suff — SuffixHAcbdc/Sp3mp
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa