Proverbs 30:3 — Word Study
WLCוְלֹֽא־ לָמַ֥דְתִּי חָכְמָ֑ה וְדַ֖עַת קְדֹשִׁ֣ים אֵדָֽע׃
BSAI have notlôʼ learnedlâmad■ [nor acquired, or gained] wisdomchokmâh [skill, prudence, or good judgment] and I have no knowledgedaʻath [lack, or am devoid of, understanding, or insight] of the Holy Oneqâdôwsh [the sacred, set apart, or divine Being]
| Greek | English | Parsing |
|---|---|---|
| וְלֹֽא־ | and not | Conjunction, particle |
| לָמַ֥דְתִּי | I have learned | Verb, Qal, perfect first person common singular |
| חָכְמָ֑ה | wisdom | Noun common, feminine singular absolute |
| וְדַ֖עַת | and knowledge of | Conjunction, noun common feminine singular construct |
| קְדֹשִׁ֣ים | [the] holy [one] | Adj |
| אֵדָֽע׃ | I know | Verb, Qal, imperfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I have not learned wisdom, and I have no knowledge of the Holy One. |
| KJV | I neither learned wisdom, nor have the knowledge of the holy. |
| ASV | And I have not learned wisdom, Neither have I the knowledge of the Holy One. |
| YLT | Nor have I learned wisdom, Yet the knowledge of Holy Ones I know. |
| WEB | I have not learned wisdom, neither do I have the knowledge of the Holy One. |
| BBE | I have not got wisdom by teaching, so that I might have the knowledge of the Holy One. |
Translations agree on the speaker's lack of wisdom and knowledge of the Holy One.
Two main clauses connected by a conjunction, emphasizing both aspects of ignorance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָמַד
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 30:3
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Reflections on Human Ignorancegenerated
Proverbs 30:3 expresses the speaker's admission of not having learned wisdom and lacking knowledge of the Holy One. This verse highlights the theme of humility in recognizing one's limitations in understanding divine matters, contrasting human ignorance with God's wisdom. The surrounding verses further explore the greatness of God and the mysteries of creation, emphasizing that true knowledge comes from acknowledging our dependence on Him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 7:14–15 | “I was not a prophet,” Amos replied, “nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees. |
| 2 | Matthew 16:17 | Jesus replied, “Blessed are you, Simon son of Jonah! For this was not revealed to you by flesh and blood, but by My Father in heaven. |
| 3 | Job 11:7–9 | Can you fathom the deep things of God or discover the limits of the Almighty? |
| 4 | Matthew 11:27 | All things have been entrusted to Me by My Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal Him. |
| 5 | John 17:3 | Now this is eternal life, that they may know You, the only true God, and Jesus Christ, whom You have sent. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — חָכְמָ֑ה, chokh.mahgenerated
The word חָכְמָ֑ה (chokmah) refers to wisdom, which encompasses skill, prudence, and good judgment. It is often associated with practical applications in life, such as in governance and moral decision-making. The parsing indicates it is a feminine singular noun, suggesting a broad and encompassing concept of wisdom that can be applied in various contexts.
In this verse, the speaker explicitly states their lack of wisdom, highlighting the importance of recognizing one's need for divine guidance and understanding. This acknowledgment sets the stage for a deeper exploration of what true wisdom entails and the source of that wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree, all conveying the speaker's lack of wisdom and knowledge of the Holy One.
Sentence Structuregenerated
The structure of the verse includes two main clauses connected by the conjunction וְ (ve, 'and'). The first clause states the speaker has not learned wisdom, and the second clause states the speaker lacks knowledge of the Holy One. This parallel structure emphasizes both aspects of ignorance.
The finite verbs לָמַ֥דְתִּי (lamad-ti, 'I have learned') and אֵדָֽע (eda, 'I know') anchor the clauses, with the noun phrases serving as their respective objects. This arrangement highlights the speaker's admission of their deficiencies.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew חָכְמָ֑ה is translated as σοφίαν (sophian), which also means wisdom. This translation maintains the concept of practical and ethical knowledge.
The translation of קְדֹשִׁ֣ים as ἁγίων (hagiōn, 'holy') reflects the sacred nature of the Holy One, reinforcing the idea of divine knowledge being set apart from human understanding.
In plain words — the whole versegenerated
Proverbs 30:3 expresses the speaker's acknowledgment of not having learned wisdom and lacking knowledge of the Holy One. This verse emphasizes the importance of recognizing one's limitations in understanding divine matters.
Frequently Asked Questionsgenerated
Lacking wisdom means not having the skill or understanding necessary to make good judgments or decisions.
Knowledge of the Holy One is crucial for understanding divine principles and gaining true insight into life.
Wisdom can be gained through learning, experience, and seeking guidance from God and wise individuals.
Recognizing one's ignorance is the first step toward seeking knowledge and understanding, allowing for growth and development.
Reflection Questionsgenerated
- In what areas of my life do I need to seek wisdom more earnestly?
- How can I cultivate a deeper knowledge of the Holy One?
- What steps can I take to acknowledge and address my limitations?
- How does humility play a role in gaining true understanding?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the nature of divine wisdom and human ignorance, illustrating the importance of seeking knowledge from God.
Indeed, that Will for whom everything is easy constrains these abundant fountains of paradise, confining them with land, like water channels;Early Church Fathers on Proverbs 30 →
Raise your eyes to heaven, therefore, like him who said, “To you who lives in heaven, I lift my eyes.” Look upon the sun of righteousness and, as you are directed by the commandments of the Lord, which resemble the most radiant of stars,Early Church Fathers on Proverbs 30 →
It is not mere human wisdom that is claimed for himself by Solomon, who says, “God has taught me wisdom,” and who, where he says, “all my words are spoken from God,” refers to God all that is spoken by himself.Early Church Fathers on Proverbs 30 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Proverbs 30:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI neither learned wisdom,.... Natural wisdom or philosophy, so as to understand the nature of things, and reason about them in a philosophical manner; or political wisdom, so as to know how to govern
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI neither learned wisdom, nor have the knowledge of the holy. I nether learned wisdom, nor have (know) the knowledge of the holy - naturally.
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI neither learned wisdom; I have not been taught in the schools of wisdom, as the sons of prophets were, but must own myself to be an unlearned man, as the prophet Amos was, ,15. Or, I have not learned it, neither by my own understanding and study, nor by the help of other men. Of the holy; either, 1. Of the holy angels, who are called holy by way of eminency, as ,17,23 8:13. But it was vain to deny that angelical knowledge to be in him, which no man imagined to be in him, and which was not in Adam fix the state of innocency. Or, 2. Of the holy prophets. So the sense is, I have not such Divine inspirations as prophets strictly so called have received, whereby I should be enabled to know or…
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:3 I neither learned wisdom, nor have the knowledge of the holy.Ver. 3. I neither learned wisdom.] As he had it not by nature, so neither had he attained unto it by any pains or skill of his own. "There is a spirit indeed in man" - a reasonable soul and a faculty of reasoning - "but the inspiration of the Almighty giveth understanding." Not that Agur neglected the means of knowledge, or put off the study of it (as Solomon’ s fool, Proverbs 24:7), from a conceit of the impossibility of reaching to it. Neither yet was he of their mind of whom Augustine makes mention that they cast off the care of knowledge, because knowledge puffeth up; and so would be ignorant that they might be…
Read John Trapp on Proverbs 30 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) The knowledge of the holy—i.e., the Holy One, God. (Comp. Proverbs 9:10.)
Read Charles John Ellicott on Proverbs 30 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. I neither learned wisdom] I have never been a scholar in any of those schools of the wise men, nor have the knowledge of the holy, קדשים kedoshim, of the saints or holy persons. The Septuagint give this a different turn: θεοςδεδιδαχεμεσοφιανκαιγνωσιναγιωνεγνωκα; "God hath taught me wisdom, and the knowledge of the saints I have known." This may refer to the patriarchs, prophets, or holy men, that lived before the days of Solomon. That is, the translators might have had these in view.
Read AdamClarke on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges3. the holy] Rather, the Holy One. See Proverbs 9:10 note.
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleHe found, when he looked within, that all his learning was as nothing. He had heard of God only “by the hearing of the ear” Job 42:5, and now he discovered how little that availed. The holy - The Holy One. Compare Proverbs 9:10.
Read Albert Barnes on Proverbs 30 →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
I have not learned wisdom, and I have no knowledge of the Holy One.
I have not learned wisdom, neither do I have the knowledge of the Holy One.
I have not learned wisdom, and I have no knowledge of the Holy One.
I have not learned wisdom, nor do I have knowledge of the Holy One.
Tyndale line
I neither learned wisdom, nor have the knowledge of the holy.
And I have not learned wisdom, Neither have I the knowledge of the Holy One.
And I have not learned wisdom, neither have I the knowledge of the Holy One.
I neither learned wisdom, nor have the knowledge of the holy.
For I haue not learned wisedome, nor atteined to the knowledge of holy things.
Strictly literal
I have neither learned wisdom, nor have I the knowledge of the Holy.
Nor have I learned wisdom, Yet the knowledge of Holy Ones I know.
Nor have I learned wisdom, || Yet I know the knowledge of the Holy Ones.
Nor have I learned wisdom, so that I should have knowledge of the Holy One.
I have not learned wisdom, nor do I have knowledge of the Holy One.
From the Latin
I have not learned wisdom, and have not known the science of saints.
Simplified
I have not learned wisdom; I have no knowledge of the Holy One.
I have not got wisdom by teaching, so that I might have the knowledge of the Holy One.
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 of Proverbs 30:3 states, "וְלֹֽא־ לָמַ֥דְתִּי חָכְמָ֑ה וְדַ֖עַת קְדֹשִׁ֣ים אֵדָֽע׃" which translates to, "I have not learned wisdom, and I have no knowledge of the Holy One." The Septuagint, while not providing a direct translation, matches five of the six words from the Masoretic Text, indicating a strong agreement in the core message of the verse. However, the specific word order and articles in the Septuagint reflect its own stylistic choices rather than a direct correspondence to the Hebrew text. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variations for this verse, thus reinforcing the consistency of the Masoretic Text in this instance.
וְלֹֽא־ לָמַ֥דְתִּי חָכְמָ֑ה וְדַ֖עַת קְדֹשִׁ֣ים אֵדָֽע׃
5 of the 6 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 30:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Conj | Part — Conjunction · particleHC/Tn
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
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
Conj | N-fs — Conjunction · noun common feminine singular constructHC/Ncfsc
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 קָדוֹשׁ (*qadosh*) means sacred or holy. It can refer to God, angels, saints, or sanctuaries, indicating a state of being set apart. The entries consistently emphasize its moral and ceremonial significance, with no notable disagreements among the lexicons.
קָדוֹשׁ adj. sacred, holy
base
H6918 קָדוֹשׁ sacred, holy
6918 qadowsh kaw-doshe'
or qadosh {kaw-doshe'}; from 6942; sacred (ceremonially or
morally); (as noun) God (by eminence), an angel, a saint, a
sanctuary:--holy (One), saint.
see HEBREW for 06942
קָדוֹשׁ (qa.dosh) — holy.
: holy
sacred, holy, Holy One, saint, set apart
קָדוֹשׁ (qa.dosh) — holy: saint.
: saint/priest
sacred, holy, Holy One, saint, set apart
A sub-meaning of qa.dosh (קָדוֹשׁ ": holy" H6918)
Adj — AdjHAampa
See GOD, NAMES OF.
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)
HVqi1cs — Verb · Qal · imperfect first person common singularHVqi1cs