Proverbs 29:7 — Word Study
WLCיֹדֵ֣עַ צַ֭דִּיק דִּ֣ין דַּלִּ֑ים רָ֝שָׁ֗ע לֹא־ יָבִ֥ין דָּֽעַת׃
BSAThe righteoustsaddîyq [just, upright, having God's nature] consideryâdaʻ [take knowledge of, understand] the causedîyn [judgment, plea, legal suit] of the poordal [weak, needy, destitute] ◂but the wickedrâshâʻ [morally wrong, guilty, sinful] have nolôʼ regardbîyn▸ [do not pay attention, are not concerned] for such concernsdaʻath [knowledge, understanding, justice]
| Greek | English | Parsing |
|---|---|---|
| יֹדֵ֣עַ | [is] knowing | Verb, Qal, participle (active) masculine singular |
| צַ֭דִּיק | a righteous [person] | Adj |
| דִּ֣ין | [the] case of | Noun common, masculine singular construct |
| דַּלִּ֑ים | poor [people] | Adj |
| רָ֝שָׁ֗ע | a wicked [person] | Noun common, masculine singular absolute |
| לֹא־ | not | Particle |
| יָבִ֥ין | he understands | Verb, Qal, imperfect third person masculine singular |
| דָּֽעַת׃ | knowledge | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The righteous consider the cause of the poor, but the wicked have no regard for such concerns. |
| KJV | The righteous considereth the cause of the poor: but the wicked regardeth not to know it. |
| ASV | The righteous taketh knowledge of the cause of the poor; The wicked hath not understanding to know it. |
| YLT | The righteous knoweth the plea of the poor, The wicked understandeth not knowledge. |
| WEB | The righteous care about justice for the poor. The wicked aren’t concerned about knowledge. |
| BBE | The upright man gives attention to the cause of the poor: the evil-doer gives no thought to it. |
Where they part company is צַ֭דִּיק — see How Translations Differ.
The sentence is structured with a main clause followed by a contrasting clause, highlighting the difference between the righteous and the wicked.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectצַדִּיק
verbיָדַע
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 29:7
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 — Social Justice in Proverbsgenerated
Proverbs 29:7 highlights the contrasting attitudes of the righteous and the wicked towards the poor. The righteous are depicted as those who take knowledge of and understand the plight of the needy, while the wicked are indifferent. This verse emphasizes the moral responsibility to care for those in need, a recurring theme throughout Proverbs and other wisdom literature, such as in Psalm 41:1.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 29:16 | I was a father to the needy, and I took up the case of the stranger. |
| 2 | Job 31:13–21 | If I have rejected the cause of my manservant or maidservant when they made a complaint against me, |
| 3 | Psalm 31:7 | I will be glad and rejoice in Your loving devotion, for You have seen my affliction; You have known the anguish of my soul. |
| 4 | Psalm 41:1 | Blessed is the one who cares for the poor; the LORD will deliver him in the day of trouble. |
| 5 | Galatians 6:1 | Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness. But watch yourself, or you also may be tempted. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֹדֵ֣עַ, yo.De.a'generated
The word יָדַע (yada`) is a participle meaning 'knowing' and conveys a sense of active understanding and perception. It is used in various contexts, indicating not just knowledge but also recognition and discernment of situations or people. In this verse, it underscores the righteous person's active engagement with the needs of the poor.
This participle is in the masculine singular form, indicating a specific individual or group that embodies the quality of knowing. It reflects a deeper moral obligation to understand and respond to the needs of others, particularly the vulnerable.
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. The BSB uses consider for יֹדֵ֣עַ, and this is also reflected in the KJV and ASV.
Where the translations differ is in the rendering of צַ֭דִּיק — just (DRA) and upright (BBE) are the alternatives. The core meaning remains consistent across translations, focusing on the nature of the righteous.
Sentence Structuregenerated
The main verb, יֹדֵ֣עַ, knowing, governs the clause, with two subjects: צַ֭דִּיק (the righteous) and רָ֝שָׁ֗ע (the wicked). The structure contrasts their actions regarding the poor, with the righteous actively knowing and the wicked lacking understanding.
The sentence structure emphasizes the actions of the subjects, highlighting the moral dichotomy between the righteous and the wicked in their treatment of the needy.
Septuagint Backgroundgenerated
The Septuagint translates יֹדֵ֣עַ as ἐπίσταται (epistatai), which means 'understands' or 'is aware of.' This choice indicates a similar emphasis on knowledge but may suggest a slightly broader understanding than the Hebrew, which focuses on active knowledge.
This translation choice reflects a consistent theme in the Greek version of emphasizing moral awareness and responsibility towards others.
In plain words — the whole versegenerated
Proverbs 29:7 teaches that the righteous care about the needs of the poor and actively understand their situation, while the wicked do not pay attention to these concerns. This verse encourages a moral responsibility to help those in need.
Frequently Asked Questionsgenerated
It means they actively understand and take action regarding the needs and struggles of the poor, showing compassion and justice.
The wicked are indifferent and do not concern themselves with the needs of others, reflecting a moral failing.
It aligns with the broader themes in Proverbs that emphasize justice, compassion, and the moral duties of individuals towards those in need.
We learn the importance of being aware of and responding to the needs of others, particularly the vulnerable in society.
Reflection Questionsgenerated
- In what ways can I better understand the needs of those around me?
- How can I actively show compassion to the poor in my community?
- What are some barriers that prevent me from considering the plight of the needy?
- How does my understanding of righteousness influence my actions towards others?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 29:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe righteous considereth the cause of the poor,.... Not his poverty and distress, so as to relieve him, which yet he does, Psalms 41:1; nor the person of the poor in judgment, and which he ought not
Read John Gill on Proverbs 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe righteous considereth the cause of the poor: but the wicked regardeth not to know it. The righteous considereth the cause of the poor (Psalms 41:1): (but) the wicked regardeth not to know it.
Read Robert Jamieson on Proverbs 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe righteous, whether magistrate, or any private person concerned to know it, and capable of helping him in it, considereth the cause of the poor; his poverty neither hinders him from taking pains to examine it, nor from a righteous determination of it. Regardeth not to know it; will not put himself to the trouble of searching it out, either because it yields him no profit, or because he resolves to give away his right.
Read Matthew Poole on Proverbs 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 29:7 The righteous considereth the cause of the poor: [but] the wicked regardeth not to know [it].Ver. 7. The righteous considereth the cause of the poor.] The cause, not the person of the poor, for that is forbidden in the law. The great must not be favoured for their might, nor the mean for their misery, but justice, justice must be done to all, as Moses hath it; that is, even law and execution of right - as the oath runs that is given to our judges - without respect of persons. The cause of the poor and needy must come into equal balance with the rich and mighty, lest he be trampled on by those fat bulls of Bashan, to his utter undoing. For a poor man in his house is like a…
Read John Trapp on Proverbs 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) The wicked regardeth not to know it.—Literally, understandeth not knowledge; he does not know nor care to know anything about his poorer neighbour’s affairs, so as to be able to help him. He cares as little about him as did Dives about Lazarus, though he saw him each time he went out of his own door.
Read Charles John Ellicott on Proverbs 29 →CambridgeThe Cambridge Bible for Schools and Colleges7. the cause] the judicial cause in a court of law. Comp. Deuteronomy 17:8, where the same Heb. word is rendered plea. regardeth not] Or, hath not understanding, R.V. Either does not take the trouble, as the righteous does, to look into the case; or, has not the moral perception to grasp its bearings.
Read Cambridge on Proverbs 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Considereth the cause — Pleadeth it. The expression is used in a forensic sense. Wicked regardeth not to know — Will not take pains to obtain a knowledge of the cause, much less “consider” or plead it.
Read Daniel Denison Whedon on Proverbs 29 →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
The righteous consider the cause of the poor, but the wicked have no regard for such concerns.
The righteous care about justice for the poor. The wicked aren’t concerned about knowledge.
The righteous consider the cause of the poor, but the wicked have no regard for such concerns.
The righteous person cares for the legal rights of the poor; the wicked does not understand such knowledge.
Tyndale line
The righteous considereth the cause of the poor: but the wicked regardeth not to know it.
The righteous taketh knowledge of the cause of the poor; The wicked hath not understanding to know it.
The righteous taketh knowledge of the cause of the poor: the wicked hath not understanding to know it.
The righteous considereth the cause of the poor: but the wicked regardeth not to know it .
The righteous knoweth the cause of the poore: but the wicked regardeth not knowledge.
Strictly literal
The righteous taketh knowledge of the cause of the poor; the wicked understandeth not knowledge.
The righteous knoweth the plea of the poor, The wicked understandeth not knowledge.
The righteous knows the plea of the poor, || The wicked does not understand knowledge.
The righteous considereth the cause of the indigent: but the wicked will not understand the knowledge [of justice].
The righteous person knows the rights of the poor; the wicked person does not understand such knowledge.
From the Latin
The just taketh notice of the cause of the poor: the wicked is void of knowledge.
Simplified
Good people care about treating the poor fairly, but the wicked don't think about it at all.
The upright man gives attention to the cause of the poor: the evil-doer gives no thought to it.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording for this verse, with six of the eight words matching. The Septuagint's word order and articles differ, but the core message remains intact, emphasizing the contrasting attitudes of the righteous and the wicked.
יֹדֵ֣עַ צַ֭דִּיק דִּ֣ין דַּלִּ֑ים רָ֝שָׁ֗ע לֹא־ יָבִ֥ין דָּֽעַת׃
6 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 29:7
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.
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
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
דִּין (din) primarily means 'judgment' and encompasses concepts such as legal suits, causes, and strife. It can also refer to a throne of judgment or government. The word is built from a root related to justice and legal proceedings, and its Aramaic equivalent is also דִּין.
דִּין n.[m.] judgment
throne of judgment
cause, plea
judgment, condemnation
strife
government
base
H1779 דִּין judgment . throne of judgment
. cause, plea
. judgment, condemnation
. strife
. government
1779 duwn doon
from 1777; judgement (the suit, justice, sentence or
tribunal); by impl. also strife:--cause, judgement, plea,
strife.
see HEBREW for 01777
דִּין (din) — judgment.
1) judgment
1a) judgment
1b) cause, plea
1c) condemnation, judgment
1d) dispute, legal suit, strife
1e) government
Aramaic equivalent: din (דִּין "judgment" H1780)
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word דַּל (dal) is built from the root meaning 'dangling' or 'weak.' It covers a range of meanings including low, weak, poor, and thin, and is particularly noted in wisdom literature and poetry. The entries consistently emphasize its connotations of neediness and weakness.
דַּל adj. low, weak, poor, thin (especially common in Wisd. lit. and poet.)
base
H1800 דַּל low, weak, poor, thin (especially common in Wisd. lit. and poet.)
1800 dal dal
from 1809; properly, dangling, i.e. (by implication) weak or
thin:--lean, needy, poor (man), weaker.
see HEBREW for 01809
דַּל (dal) — poor.
low, poor, weak, thin, one who is low
Adj — AdjHAampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
N-fs — Noun common · feminine singular absoluteHNcfsa