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Psalms 139:6 — Word Study

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WLCפְּלִ֣יאָֽה דַ֣עַת מִמֶּ֑נִּי נִ֝שְׂגְּבָ֗ה לֹא־ א֥וּכַֽל לָֽהּ׃

BSA[Such] knowledgedaʻath [incomprehensible, wonderful, understanding] [is] too wonderfulpilʼîy [extraordinary, beyond human grasp, miraculous] for memin too loftysâgab [exceedingly, supremely, exalted, set on high] for me to attainyâkôl [be able, have power, reach, come near]

Word
Listen & take awayPsalms 139
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 6 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (Lah) — no per-word recordings of the Hebrew exist to link to.
Take it away
Psalms 139:6quick helps
In a sentenceThe psalmist expresses awe at the depth of knowledge that is beyond human understanding.
Who is speakingThe psalmist, reflecting on God's knowledge.
Where we areIn a meditation on God's omniscience.
The hard wordפְּלִ֣יאָֽה
Take awayGod's knowledge is extraordinary and beyond our reach.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectדַּעַת verbשָׂגַב The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

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 — Psalms 139:6

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 — Meditation on God's Knowledgegenerated

5You hem me in behind and before; You have laid Your hand upon me.
6Such knowledge is too wonderful for me, too lofty for me to attain.
7Where can I go to escape Your Spirit? Where can I flee from Your presence?
8If I ascend to the heavens, You are there; if I make my bed in Sheol, You are there.

Psalm 139:6 reflects on the nature of God's knowledge, which is described as too wonderful for the psalmist to comprehend. This verse is part of a larger meditation on God's omnipresence and omniscience, emphasizing that God's understanding surpasses human ability to grasp. The psalmist acknowledges the limitations of human understanding in the face of divine knowledge.


Cross References

ReferenceText (BSB)
1Psalm 40:5Many, O LORD my God, are the wonders You have done, and the plans You have for us— none can compare to You— if I proclaim and declare them, they are more than I can count.
2Psalm 13:1How long, O LORD? Will You forget me forever? How long will You hide Your face from me?
3Job 11:7–9Can you fathom the deep things of God or discover the limits of the Almighty?
4Job 26:14Indeed, these are but the fringes of His ways; how faint is the whisper we hear of Him! Who then can understand the thunder of His power?”
5Job 42:3You asked, ‘Who is this who conceals My counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know.

The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to


The Key Word פְּלִ֣יאָֽה, pil.'i.yahgenerated

The adjective פִּלְאִי (pil'iy) means wonderful or incomprehensible, derived from a root that conveys the idea of remarkable. It describes something extraordinary, often associated with miraculous events. In this context, it highlights the awe-inspiring nature of God's knowledge.

The use of this word indicates that the knowledge being referred to is not just impressive but also beyond human understanding, reinforcing the theme of divine mystery.


How Translations Differ — measured against the Berean Standard Biblegenerated

All translations agree on the meaning of דַ֣עַת as knowledge, reflecting the same understanding across versions such as the BSB, KJV, ASV, YLT, WEB, and BBE.


Sentence Structuregenerated

The verse consists of a main clause describing the nature of knowledge, followed by two phrases that elaborate on its qualities. The finite verb נִ֝שְׂגְּבָ֗ה (it is set on high) serves as the focal point, while the surrounding phrases provide additional context about the knowledge being discussed.

The structure emphasizes the extraordinary nature of God's knowledge and the psalmist's inability to fully grasp it, creating a layered understanding of the relationship between divine knowledge and human limitation.


Septuagint Backgroundgenerated

The Septuagint translates פְּלִ֣יאָֽה as ἐθαυμαστώθη, which carries the meaning of being made wonderful or astonishing. This choice reflects a similar sense of awe found in the Hebrew.

The translation indicates a consistent understanding of the extraordinary nature of God's knowledge, aligning with the Hebrew text's emphasis on its incomprehensibility.


In plain words — the whole versegenerated

Psalm 139:6 expresses that God's knowledge is too wonderful and lofty for the psalmist to fully understand or attain. It highlights the vastness of God's understanding compared to human limitations.


Frequently Asked Questionsgenerated

What does the psalmist mean by 'such knowledge'?

The knowledge refers to God's understanding and awareness of all things, which is beyond human comprehension.

Why does the psalmist feel this knowledge is too lofty?

The psalmist recognizes that God's knowledge encompasses all aspects of existence, making it impossible for humans to fully grasp.

How does this verse relate to the theme of God's omniscience?

It reinforces the idea that God's understanding is perfect and exceeds human ability to understand or attain.

What can we learn from the psalmist's acknowledgment of God's knowledge?

We can learn humility in recognizing our limitations and the greatness of God's wisdom and understanding.


Reflection Questionsgenerated

  1. How do I understand the concept of knowledge in my own life, and how does it compare to God's knowledge?
  2. What are some areas where I feel limited in my understanding, and how can I seek wisdom?
  3. In what ways can I acknowledge the greatness of God's knowledge in my daily life?
  4. How can I cultivate a sense of awe and wonder at the mysteries of God?

The early church on this verse — how the Fathers read it

Early Church Fathers reflect on this verse to discuss the nature of knowledge and self-understanding in relation to God.

Basil of CaesareaHOMILY ON THE WORDS 'GIVE HEED TO THYSELF.' c. 330–379
And so, when you have gone over all these points with suitable reflections on each, when you have, in addition, studied the process of breathing, the manner in which the heart conserves its warmth, the organs of digestion and the veins,
Early Church Fathers on Psalms 139 →
Basil of CaesareaHOMILIES ON THE HEXAEMERON 9:6 c. 330–379
In truth, to know oneself seems to be the hardest of all things. Not only our eye, which observes external objects, does not use the sense of sight on itself, but even our mind, which contemplates intently another’s sin,
Early Church Fathers on Psalms 139 →
John ChrysostomAGAINST THE ANOMOEANS 1:24-25 c. 347–407
Therefore, let us listen to what the prophet says about this: “Your knowledge is too wonderful for me.” But let us see what he says further on: “I will give you thanks,
Early Church Fathers on Psalms 139 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Psalms 139:6 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

[Such] knowledge [is] too wonderful for me,.... Meaning either the knowledge of himself, such as God had of him, which was vastly superior to what he had of himself; and especially the knowledge of

Read John Gill on Psalms 139 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Such knowledge is too wonderful for me; it is high, I cannot attain unto it. Such knowledge is too wonderful for me: it is high, I cannot attain unto it.

Read Robert Jamieson on Psalms 139 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

I am so far from equalling thy knowledge, that I cannot apprehend it, in what manner thou dost so perfectly know all things, even such as are most secret, and have yet no being, and seem to depend upon many casualties and uncertainties.

Read Matthew Poole on Psalms 139 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Psalms 139:6 [Such] knowledge [is] too wonderful for me; it is high, I cannot [attain] unto it.Ver. 6. Such knowledge is too wonderful for me] I can hardly conceive of this thine omniscience and omnipresence, but am ready to measure thee by myself, and according to mine own model. And, indeed, for a creature to believe the infinite attributes of God, he is never able to do it thoroughly without supernatural grace. It is high, I cannot attain unto it] Since it far exceedeth the reach of reason, and is much above my capacity and understanding. I stand at gaze, and am aghast, and that is the nearest that I, a poor finite, foolish creature, can come to so infinite a wisdom. It was, therefore, a…

Read John Trapp on Psalms 139 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(6) Such . . .—God’s omniscience is for man at once transcendent, unattainable, impossible. Possibly the article has dropped away, and we should read this knowledge. LXX. and Vulg. have “thy knowledge.” For the thought comp. Psalms 139:17-18, and Romans 11:33.

Read Charles John Ellicott on Psalms 139 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 6. Such knowledge is too wonderful] I think, with Kennicott, that פלאיה דעת pelaiah daath should be read פלאי הדעת peli haddaath, "THIS knowledge," ממני mimmenni, "is beyond or above me." This change is made by taking the ה he from the end of פלאיה pelaiah, which is really no word, and joining it with דעת daath; which, by giving it an article, makes it demonstrative, הדעת haddaath, "THIS knowledge." This kind of knowledge, God's knowledge, that takes in all things, and their reasons, essences, tendencies, and issues, is far beyond me.

Read AdamClarke on Psalms 139 →
CambridgeThe Cambridge Bible for Schools and Colleges

6. A concluding exclamation of reverent awe. Such infinite knowledge baffles human thought to comprehend it. Cp. Romans 11:33. (so) exalted (that) I cannot attain unto it] “The word used implies ‘high so as to be inaccessible’; it is used, for instance, of an impregnable city, Deuteronomy 2:36” (Driver). It is also used of God, Isaiah 2:11; Isaiah 2:17; Isaiah 12:4.

Read Cambridge on Psalms 139 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Such knowledge is too wonderful for me - literally, “Wonderful knowledge away from me,” or, more than I can comprehend. It is beyond my reach; it surpasses all my powers to comprehend it.

Read Albert Barnes on Psalms 139 →

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

BSBBerean Standard Bible2020

Such knowledge is too wonderful for me, too lofty for me to attain.

WEBWorld English Bible2000

This knowledge is beyond me. It’s lofty. I can’t attain it.

MSBMajority Standard Bible2022

Such knowledge is too wonderful for me, too lofty for me to attain.

NETBNew English Translation2006

Your knowledge is beyond my comprehension; it is so far beyond me, I am unable to fathom it.

Tyndale line

KJVKing James Version1611

Such knowledge is too wonderful for me; it is high, I cannot attain unto it.

ASVAmerican Standard Version1901

Such knowledge is too wonderful for me; It is high, I cannot attain unto it.

RVARevised Version, American1894

Such knowledge is too wonderful for me; it is high, I cannot attain unto it.

NWBWebster's Bible1833

Such knowledge is too wonderful for me; it is high, I cannot attain to it.

GNVGeneva Bible1599

Thy knowledge is too wonderfull for mee: it is so high that I cannot attaine vnto it.

Strictly literal

DBYDarby Translation1890

O knowledge too wonderful for me! it is high, I cannot [attain] unto it.

YLTYoung's Literal Translation1862

Knowledge too wonderful for me, It hath been set on high, I am not able for it.

LSVLiteral Standard Version2020

Knowledge too wonderful for me, || It has been set on high, || I am not able for it.

ILTInterlinear Literal Translation2000

Too wonderful is such knowledge for me: it is too exalted, I cannot attain unto it.

ULBUnlocked Literal Bible2017

Such knowledge is too much for me; it is too high, and I cannot reach it.

From the Latin

DRADouay-Rheims (Challoner)1899

The proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumblingblock by the wayside.

Simplified

FBVFree Bible Version2020

This amazing knowledge you have is far beyond me, way beyond my understanding!

BBEBible in Basic English1949

Such knowledge is a wonder greater than my powers; it is so high that I may not come near it.

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.

clausepredicateפְּלִ֣יאָֽה[is.too].wonderfulsubjectדַ֣עַתknowledgeprepositional phrase · prepositionalמִמֶּ֑forנִּיmeclauseverbנִ֝שְׂגְּבָ֗הit.is.set.on.highclauseadverbialלֹאnotverbא֥וּכַֽלI.am.ableprepositional phrase · prepositionalלָֽtoהּit

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 on the wording of this verse, with six out of seven words matched in translation. The Septuagint's structure reflects its own grammatical style while maintaining the essence of the Hebrew.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

פְּלִ֣יאָֽה דַ֣עַת מִמֶּ֑נִּי נִ֝שְׂגְּבָ֗ה לֹא־ א֥וּכַֽל לָֽהּ׃

Septuagintthe Greek the translators chose, word by word
פְּלִ֣יאָֽהἐθαυμαστώθηמִמֶּ֑נִּיἐμοῦנִ֝שְׂגְּבָ֗הἐκραταιώθηלֹא־οὐא֥וּכַֽלδύνωμαιלָֽהּ׃αὐτήν

6 of the 7 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.

Psalms 139:6פִּלְאִי[is too] wo[is too] wonderפִּלְאִידַּ֫עַתknowledgeknowledgeדַּ֫עַתמִן־for mefor meמִן־שָׂגַבit is set oit is set on hiשָׂגַבלֹאnotnotלֹאיָכֹלI am ableI am ableיָכֹלהָto itto itהָיָדַעto knowto knowיָדַעפָּלָאto wonderto wonderפָּלָאמֵןstringstringמֵןבְּלִיwithoutwithoutבְּלִיחָכְמָהwisdomwisdomחָכְמָהרָחַקto removeto removeרָחַקיָתַרto remainto remainיָתַררוּםheightheightרוּםקִרְיָהtowntownקִרְיָהיָכֹלbe ablebe ableיָכֹלעוֹדstillstillעוֹדפָּתָהto open wito open wideפָּתָהאוּלַיperhapsperhapsאוּלַי
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Psalms 139:6

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.

[is too] wonderful knowledge for me it is set on high not I am able to it
פְּלִ֣יאָֽהpil.'i.yah [is too] wonderful H6383 Adj
2× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means something is wonderful or hard to understand, like a miracle. It describes things that are extraordinary. In the Bible, it is used to talk about amazing events.
Amplified meaning
extraordinary, beyond human grasp, miraculous
Tyndale gloss
incomprehensible
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פִּלְאִי (pil'iy) is an adjective meaning wonderful or incomprehensible, derived from the root meaning remarkable. The term covers ideas of the extraordinary and secret. It appears in contexts that emphasize the awe-inspiring nature of something.

Brown-Driver-Briggs Hebrew Lexicon (full)

[פִּלְאִי] adj. wonderful, incomprehensible

base

Brown-Driver-Briggs glosses

H6383 פִּלְאִי, פָלְִיא

Strong's Hebrew Dictionary

6383 pil'iy pil-ee'

or paliy1 {paw-lee'}; from 6381; remarkable:--secret,

wonderful.

see HEBREW for 0paliy1

see HEBREW for 06381

Translators Brief Hebrew Lexicon

פִּלְאִי (pil.i) — incomprehensible.

wonderful, incomprehensible, extraordinary

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAafsa
Bible dictionarieson the English sense
Nave's Topical Bible

→ A name of the Messiah Isa 9:6

→ See Jud 13:18

→ See JESUS, NAMES OF

[is too] wonderful knowledge for me it is set on high not I am able to it
דַ֣עַתDa.'at knowledge H1847 Noun common · feminine singular absolute
92× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, daath means knowledge or understanding, like when Solomon asked God for wisdom in 1 Kings 3:9. It involves skill and perception, and is often linked to wisdom. This concept appears in the book of Proverbs.
Amplified meaning
incomprehensible, wonderful, understanding
Tyndale gloss
knowledge
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.

Brown-Driver-Briggs Hebrew Lexicon (full)

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

Brown-Driver-Briggs glosses

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

Strong's Hebrew Dictionary

1847 da`ath dah'-ath

from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),

(un-)awares (wittingly).

see HEBREW for 03045

Translators Brief Hebrew Lexicon

דַּ֫עַת (da.at) — knowledge.

1) knowledge

1a) knowledge, perception, skill

1b) discernment, understanding, wisdom

Morphologythe parsing behind the code
Berean parsing
N-fs — Noun common · feminine singular absolute
HNcfsa
Bible dictionarieson the English sense
Nave's Topical Bible

→ Of good and evil Ge 2:9,17; 3:22

→ Is power Pr 3:20; 24:5

→ Desire for 1Ki 3:9; Ps 119:66; Pr 2; 3; 12:1; 15:14; 18:15

→ Rejected Ho 4:6

→ Those who reject are destroyed Ho 4:6

→ Fools hate Pr 1:22,29

→ A divine gift 1Co 12:8

→ Is pleasant Pr 2:10

→ Shall be increased Da 12:4

[is too] wonderful knowledge for me it is set on high not I am able to it
מִמֶּ֑נִּיmi.Me.ni for me H4480 Preposition · suffix
1,189× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Tyndale gloss
from
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.

Brown-Driver-Briggs Hebrew Lexicon (full)

מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not

with verbs expressing (or implying) separation or removal

from, against

מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

of position, off, on the side of, on

Out of, Gk. ἐκ, Lat. ex

Partitively

Of time—

as marking the terminus a quo, the anterior limit of a continuous period from, since

as marking the period immediately succeeding the limit after

towards, to

(וְעַד) עַד … מִן from … even to

In comparisons, beyond, above

מן is prefixed to an infin.:

with causal force, from, on account of, through

after verbs implying restraint, prevention, cessation, etc.

with a temporal force, since, after

Once as a conj. before a finite verb. that

In compounds:

base

Read the full entry →
Brown-Driver-Briggs glosses

H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against

. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from

. of position, off, on the side of, on

. Out of, Gk. ἐκ, Lat. ex

. Partitively

. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since

. as marking the period immediately succeeding the limit after

. towards, to

. (וְעַד) עַד … מִן from … even to

. In comparisons, beyond, above

. מן is prefixed to an infin.: . with causal force, from, on account of, through

. after verbs implying restraint, prevention, cessation, etc.

. with a temporal force, since, after

. Once as a conj. before a finite verb. that

Read the full entry →
Strong's Hebrew Dictionary

4480 min min

or minniy {min-nee'}; or minney (constructive plural)

{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;

hence (prepositionally), from or out of in many senses (as

follows):--above, after, among, at, because of, by (reason

of), from (among), in, X neither, X nor, (out) of, over,

since, X then, through, X whether, with.

see HEBREW for 04482

Translators Brief Hebrew Lexicon

מִן־ (min) — from.

prep

1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than

1a) from (expressing separation), off, on the side of

1b) out of

1b1) (with verbs of proceeding, removing, expelling)

1b2) (of material from which something is made)

1b3) (of source or origin)

1c) out of, some of, from (partitively)

1d) from, since, after (of time)

1e) than, more than (in comparison)

1f) from...even to, both...and, either...or

1g) than, more than, too much for (in comparisons)

1h) from, on account of, through, because (with infinitive)

conj

2) that

Aramaic equivalent: min (מִן־ "from" H4481)

מֵן (men) — portion.

n.m.

portion

Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HR/Sp1bs
[is too] wonderful knowledge for me it is set on high not I am able to it
נִ֝שְׂגְּבָ֗הnis.ge.Vah it is set on high H7682 Verb · Niphal · participle (active) feminine singular
20× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To exalt means to make something or someone lofty or strong, often used to describe God's power. It can also mean to defend or set something on high. This concept is found in Psalms and other books.
Amplified meaning
exceedingly, supremely, exalted, set on high
Tyndale gloss
to exalt
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׂגַב (sagab) is a Hebrew verb meaning to be high or exalted, often in an inaccessible way. It conveys a sense of safety and strength, used both literally and figuratively. The word appears in various forms, indicating actions like setting something securely on high or being too high for capture, and is associated with God's exalted nature.

Brown-Driver-Briggs Hebrew Lexicon (full)

[שָׂגַב] vb. be (inaccessibly) high

Qal

of city, be (too) high for capture

be high in prosperity

Niph.

be high

be (safely) set on high

be exalted

Pi.

set (securely) on high

exalt

Pu. be set (securely) on high

Hiph. God acts exaltedly

base

Brown-Driver-Briggs glosses

H7682 שָׂגַב be (inaccessibly) high .. of city, be (too) high for capture

. be high in prosperity

. . be high

. be (safely) set on high

. be exalted

. . set (securely) on high

. exalt

. be set (securely) on high

. God acts exaltedly

Strong's Hebrew Dictionary

7682 sagab saw-gab'

a primitive root; to be (causatively, make) lofty, especially

inaccessible; by implication, safe, strong; used literally and

figuratively --defend, exalt, be excellent, (be, set on) high,

lofty, be safe, set up (on high), be too strong.

Translators Brief Hebrew Lexicon

שָׂגַב (sa.gav) — to exalt.

1) to be high, be inaccessibly high

1a) (Qal)

1a1) to be (too) high (for capture)

1a2) to be high (of prosperity)

1b) (Niphal)

1b1) to be high

1b2) to be set on high, be (safely) set on high

1b3) to be exalted (of God)

1c) (Piel)

1c1) to set on high, set (securely) on high

1c2) to exalt, exalt (in effective hostility)

1d) (Pual) to be set (securely) on high

1e) (Hiphil) to act exaltedly

Morphologythe parsing behind the code
Berean parsing
V-Niphal — Verb · Niphal · participle (active) feminine singular
HVNrfsa
[is too] wonderful knowledge for me it is set on high not I am able to it
לֹא־lo'- not H3808 Particle
5,170× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Tyndale gloss
not
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

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.'

Brown-Driver-Briggs Hebrew Lexicon (full)

לֹא or לוֹא adv. not

base

Brown-Driver-Briggs glosses

H3808 לֹא or לוֹא not

Strong's Hebrew Dictionary

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.

Translators Brief Hebrew Lexicon

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)

Morphologythe parsing behind the code
Berean parsing
HTn — Particle
HTn
The company it keepswords that stand beside it more often than chance
[is too] wonderful knowledge for me it is set on high not I am able to it
א֥וּכַֽל'U.khal I am able H3201 Verb · Qal · imperfect first person common singular
194× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to be able or have power, used in various contexts, such as overcoming or enduring, and is translated as 'be able' or 'have power' in the KJV.
Amplified meaning
be able, have power, reach, come near
Tyndale gloss
be able
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָכֹל (yakol) is a Hebrew verb meaning 'to be able' or 'to have power.' It encompasses a range of abilities, including physical, moral, and constitutional strength, as well as the capacity to endure or prevail. The entries highlight its use in various contexts, but do not provide specific verse references.

Brown-Driver-Briggs Hebrew Lexicon (full)

יָכֹל, יָכוֹל 193 vb. be able, have power, prevail, endure

Qal

be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority

prevail

abs. have ability, strength, only neg.

base

Brown-Driver-Briggs glosses

H3201 יָכֹל, יָכוֹל be able, have power, prevail, endure .. be able, to do a thing,, whether ability be physical, moral, constitutional, or dependent on external authority

. prevail

. abs. have ability, strength, only neg.

Strong's Hebrew Dictionary

3201 yakol yaw-kole'

or (fuller) yakowl {yaw-kole'}; a primitive root; to be able,

literally (can, could) or morally (may, might):--be able, any

at all (ways), attain, can (away with, (-not)), could, endure,

might, overcome, have power, prevail, still, suffer.

Translators Brief Hebrew Lexicon

יָכֹל (ya.khol) — be able.

1) to prevail, overcome, endure, have power, be able

1a) (Qal)

1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach

1a2) to prevail, prevail over or against, overcome, be victor

1a3) to have ability, have strength

Aramaic equivalent: ye.khel (יְכִל "be able" H3202)

Morphologythe parsing behind the code
Berean parsing
V-Qal-Imperf-1cs — Verb · Qal · imperfect first person common singular
HVqi1cs
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."

[is too] wonderful knowledge for me it is set on high not I am able to it
לָֽהּ׃Lah to it H9034 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

הָ (ha) — her.

Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular

Morphologythe parsing behind the code
Berean parsing
HR/Sp3fs — Preposition · suffix
HR/Sp3fs
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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