Psalms 94:10 — Word Study
WLCהֲיֹסֵ֣ר גּ֭וֹיִם הֲלֹ֣א יוֹכִ֑יחַ הַֽמְלַמֵּ֖ד אָדָ֣ם דָּֽעַת׃
BSAHe who admonishesyâçar [chastiseth, instructs] the nationsgôwy [Gentiles, non-Hebrew peoples] does He notlôʼ [certainly, without fail] disciplineyâkach▸ [correct, punish, teach] He who teacheslâmad [guides, instructs] manʼâdâm [the human, Adam] does He [lack] knowledgedaʻath [not have, be without, understanding, insight]
| Greek | English | Parsing |
|---|---|---|
| הֲיֹסֵ֣ר | ¿ [the] discipliner of | Particle, verb qal participle (active) masculine singular common |
| גּ֭וֹיִם | nations | Noun common, masculine plural absolute |
| הֲלֹ֣א | ¿ not | Particle, particle |
| יוֹכִ֑יחַ | does he rebuke | Verb, Hiphil, imperfect third person masculine singular |
| הַֽמְלַמֵּ֖ד | the [one who] teaches | Particle, verb piel participle (active) masculine singular |
| אָדָ֣ם | humankind | Noun common, masculine singular absolute |
| 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 | He who admonishes the nations, does He not discipline? He who teaches man, does He lack knowledge? |
| KJV | He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know? |
| ASV | He that chastiseth the nations, shall not he correct, Even he that teacheth man knowledge? |
| YLT | He who is instructing nations, Doth He not reprove? He who is teaching man knowledge [is] Jehovah. |
| WEB | He who disciplines the nations, won’t he punish? He who teaches man knows. |
| BBE | He who is the judge of the nations, will he not give men the reward of their acts, even he who gives knowledge to man? |
Where they part company is יָסַר — see How Translations Differ.
Two main clauses, each questioning God's role as a disciplinarian and teacher.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָכַח
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 — Psalms 94:10
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 — God's Discipline and Knowledgegenerated
Psalm 94:10 reflects on God's role in guiding and correcting the nations and individuals. The psalmist emphasizes that God, who disciplines and teaches, surely possesses knowledge and understanding of humanity's actions. This passage is part of a broader meditation on God's justice and awareness of human thoughts, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 9:5 | You have rebuked the nations; You have destroyed the wicked; You have erased their name forever and ever. |
| 2 | Psalm 10:16 | The LORD is King forever and ever; the nations perish from His land. |
| 3 | Psalm 44:2 | With Your hand You drove out the nations and planted our fathers there; You crushed the peoples and cast them out. |
| 4 | Psalm 135:8–12 | He struck down the firstborn of Egypt, of both man and beast. |
| 5 | Psalm 149:7 | to inflict vengeance on the nations and punishment on the peoples, |
The Treasury of Scripture Knowledge — 21 references, hung on the phrase they belong to
The Key Word — יָסַר, ha.yo.Sergenerated
The word יָסַר (yasar) is a verb meaning to discipline or correct. It encompasses a range of actions including instructing, admonishing, and punishing, often in the context of teaching. The parsing as a qal participle indicates an ongoing action, suggesting that God continually disciplines and instructs.
This word is used to describe God's correction of His people, highlighting His role as both a teacher and a disciplinarian. The concept is prevalent in Proverbs, where parents are instructed to discipline their children, emphasizing the importance of guidance and correction in the learning process.
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.
Sentence Structuregenerated
The verse consists of two main clauses, each beginning with a subject followed by a question. The first clause addresses God's role in disciplining the nations, while the second focuses on His teaching of mankind. This structure emphasizes the parallel between God's actions towards nations and individuals.
The finite verbs יוֹכִ֑יחַ (yo.khi.ach) and הַֽמְלַמֵּ֖ד (ham.la.med) govern the respective clauses, indicating that both discipline and teaching are integral to God's nature.
Septuagint Backgroundgenerated
The Septuagint translates יָסַר as παιδεύων (paideuōn), which means to educate or train. This choice reflects a broader understanding of discipline as encompassing both correction and instruction.
The translation of גּוֹיִם as ἔθνη (ethnē) aligns with the Hebrew meaning of nations, indicating a consistent interpretation between the texts.
In plain words — the whole versegenerated
Psalm 94:10 asks whether God, who disciplines the nations and teaches humanity, lacks knowledge. This verse highlights God's role as a teacher and disciplinarian, showing that He understands the thoughts and actions of people.
Frequently Asked Questionsgenerated
It means that God corrects and instructs not only individuals but also groups of people, guiding them towards righteousness.
God teaches humanity through His laws, commands, and the natural order, providing guidance for living rightly.
This rhetorical question emphasizes God's omniscience, affirming that He is fully aware of human actions and thoughts.
Discipline is important because it helps correct wrong behavior and guides individuals towards understanding and wisdom.
Reflection Questionsgenerated
- In what ways have I experienced God's discipline in my life?
- How can I better understand God's teachings and apply them to my daily actions?
- What role does correction play in my relationships with others?
- How can I help others recognize the importance of God's guidance in their lives?
The early church on this verse — how the Fathers read it
The early Church Fathers, such as Augustine, reference this passage to discuss God's role in teaching and correcting His people.
So this Peter, playing the great part I have suggested to you, is questioned by the Lord after the resurrection, as we had it read to us, and he said to him, "Simon of John"—you see, he was called Simon when he was born;Early Church Fathers on Psalms 94 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 94:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe that chastiseth the Heathen,.... As he did the old world, by bringing a flood upon it, and sweeping away its inhabitants at once; and Sodom and Gomorrah, by raining fire and brimstone upon them,
Read John Gill on Psalms 94 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know? He that chastiseth the heathen, shall not he correct?
Read Robert Jamieson on Psalms 94 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe that chastiseth the heathen, shall not he correct? He who, when he pleaseth, can and doth punish the Gentiles or nations of the world, is he not able to punish you for your wicked speeches and actions? Or, He that instructeth or teacheth (as this word signifies, , &c.) the nations, (not only the Jews, but all other people, all mankind, as this clause is explained by the next, he that teacheth man knowledge.) shall not he correct or reprove? and therefore must not he discern and know all your hard speeches and wicked actions? Thus the consequent seems to be put for the antecedent, as is frequent in Scripture, and that not without emphasis, to imply that God does not know their sins with a…
Read Matthew Poole on Psalms 94 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 94:10 He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?Ver. 10. He that chastiseth the heathen, shall not he correct?] Qui totis gentibus non parcit, vos non redarguet? He that punisheth profane nations that know him not, shall he spare you? Amos 3:2. Shall not tribulation and anguish be upon the Jew first? Romans 2:9. The Chaldee thus paraphraseth, He that gave a law to his people, shall he not punish them when they transgress it? He that teacheth man knowledge] Shall not he know? is to be supplied to make sense. The psalmist seemeth so displeased at men’ s doubting or denying of this, that he could not perfect his sentence…
Read John Trapp on Psalms 94 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) He that chastiseth.—Or, He who instructeth. The thought to some extent anticipates St. Paul’s teaching about the divine education of the heathen, in Romans 1.
Read Charles John Ellicott on Psalms 94 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. He that chastiseth the heathen, shall not he correct?] YOU, who are heathens, and heathens of the most abandoned kind. He that teacheth man knowledge] We here supply shall not he know? But this is not acknowledged by the original, nor by any of the Versions. Indeed it is not necessary; for either the words contain a simple proposition, "It is he who teacheth man knowledge," or this clause should be read in connexion with Psalms 94:11: "Jehovah, who teacheth man knowledge, knoweth the devices of man, that they are vanity." As he teaches knowledge to man, must he not know all the reasonings and devices of the human heart?
Read AdamClarke on Psalms 94 →
CambridgeThe Cambridge Bible for Schools and Colleges10. He that instructeth the nations, shall not he rebuke?] The word rendered chastiseth in A.V. includes the ideas of instruction, admonition, discipline, chastisement (LXX ὁπαιδεύων, Vulg. qui corripit, Jer. qui erudit). That rendered correct means to reprove, rebuke, call to account, punish (Psalms 50:21). This noteworthy passage stands almost by itself in the O.T. in its explicit assertion that there is a divine education of the nations, analogous to the divine education of Israel (Deuteronomy 8:5, &c.), an education which must involve fatherly correction and chastisement (Proverbs 3:12). It anticipates the teaching of St Paul in Romans 1:20; Romans 2:14-15. Yet long before this, Amos…
Read Cambridge on Psalms 94 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe that chastiseth the heathen - More literally, “Shall not the Reprover of nations - shall he not chastise - he that teaches man knowledge?” The idea is, that God exercises a government over the
Read Albert Barnes on Psalms 94 →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
He who admonishes the nations, does He not discipline? He who teaches man, does He lack knowledge?
He who disciplines the nations, won’t he punish? He who teaches man knows.
He who admonishes the nations, does He not discipline? He who teaches man, does He lack knowledge?
Does the one who disciplines the nations not punish? He is the one who imparts knowledge to human beings!
Tyndale line
He that chastiseth the heathen, shall not he correct? he that teacheth man knowledge, shall not he know?
He that chastiseth the nations, shall not he correct, Even he that teacheth man knowledge?
He that chastiseth the nations, shall not he correct, even he that teacheth man knowledge?
He that chastiseth the heathen, shall he not correct? he that teacheth man knowledge, shall he not know ?
Or he that chastiseth the nations, shall he not correct? hee that teacheth man knowledge, shall he not knowe?
Strictly literal
He that instructeth the nations, shall not he correct — he that teacheth man knowledge?
He who is instructing nations, Doth He not reprove? He who is teaching man knowledge [is] Jehovah.
He who is instructing nations, does He not reprove? He who is teaching man knowledge [is] YHWH.
He that admonisheth nations, shall he not correct? is it not he that teacheth man knowledge!
He who disciplines the nations, does he not correct? He is the one who gives knowledge to man.
From the Latin
Forty years long was I offended with that generation, and I said: These always err in heart.
Simplified
Do you think that the one who punishes nations won't punish you too? Do you think that the one who teaches human beings knowledge doesn't know anything?
He who is the judge of the nations, will he not give men the reward of their acts, even he who gives knowledge to man?
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 Psalms 94:10 reads: "הֲיֹסֵ֣ר גּ֭וֹיִם הֲלֹ֣א יוֹכִ֑יחַ הַֽמְלַמֵּ֖ד אָדָ֣ם דָּֽעַת׃" The Septuagint agrees with the Masoretic Text in its word-by-word correspondence, maintaining the same meaning and structure, although its word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls — 4Q84 also align closely with the Masoretic Text, but some words are either missing or partially restored, indicating that the text has some variations in preservation, particularly with the words for 'nations' and 'knowledge.' Overall, the primary witnesses show a strong agreement with the Masoretic Text, with minor variations in the Dead Sea Scrolls.
הֲיֹסֵ֣ר גּ֭וֹיִם הֲלֹ֣א יוֹכִ֑יחַ הַֽמְלַמֵּ֖ד אָדָ֣ם דָּֽעַת׃
7 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.
היסר [גוים] [הלא] [יוכיח] המלמד [אדם] [דעת]
nothing on the leather here — 2 partly restored, 5 supplied entire by an editor.
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 Psalms 94:10
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.
יָסַר (yacar) is a Hebrew verb meaning to discipline or chasten. It encompasses a range of actions including instructing, correcting, and admonishing, with nuances depending on the grammatical form used. The entries indicate that it can involve both physical punishment and verbal instruction, with various forms expressing different aspects of correction and teaching.
[יָסַר] vb. discipline, chasten, admonish
Qal
admonish
instruct
discipline
Niph. let oneself be corrected, admonished
Pi.
discipline, correct (the moral nature, with more or less severity acc. to circumstances)
more severely, chasten, chastise
Nithp. pass. be disciplined, corrected
Hiph. chasten
base
H3256 [יָסַר] discipline, chasten, admonish
3256 yacar yaw-sar'
a primitive root; to chastise, literally (with blows) or
figuratively (with words); hence, to instruct:--bind, chasten,
chastise, correct, instruct, punish, reform, reprove, sore,
teach.
יָסַר (ya.sar) — to discipline.
1) to chasten, discipline, instruct, admonish
1a)(Qal)
1a1) to chasten, admonish
1a2) to instruct
1a3) to discipline
1b) (Niphal) to let oneself be chastened or corrected or admonished
1c) (Piel)
1c1) to discipline, correct
1c2) to chasten, chastise
1d) (Hiphil) to chasten
1e) (Nithpael) to teach
Part | V-Qal — Particle · verb qal participle (active) masculine singular commonHTi/Vqrmsc
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…
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
N-mp — Noun common · masculine plural absoluteHNcmpa
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
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 | Part — Particle · particleHTi/Tn
The Hebrew word יָכַח (yakach) is a primitive root that encompasses a range of meanings related to judgment and correction, including to decide, prove, and rebuke. It appears in various forms, such as Hiphil for active judgment and Niphal for reasoning together. Notably, it conveys ideas of justification and argumentation, with some entries referencing the concept of being chastened.
[יָכַח] vb. Hiph. decide, adjudge, prove
Hiph.
decide, judge
adjudge, appoint
shew to be right, prove
convince, convict
reprove, chide
correct, rebuke
Hoph. he is chastened also with pain
Niph. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
Hithp. with Israel he will argue
base
H3198 יָכַח Hiph. decide, adjudge, prove . . decide, judge
. adjudge, appoint
. shew to be right, prove
. convince, convict
. reprove, chide
. correct, rebuke
. he is chastened also with pain
. come now and let us reason together; there an upright man might reason with him; and thou art set right, righted, justified
. with Israel he will argue
3198 yakach yaw-kahh'
a primitive root; to be right (i.e. correct); reciprocal, to
argue; causatively, to decide, justify or convict:--appoint,
argue, chasten, convince, correct(-ion), daysman, dispute,
judge, maintain, plead, reason (together), rebuke,
reprove(-r), surely, in any wise.
יָכַח (ya.khach) — to rebuke.
1) to prove, decide, judge, rebuke, reprove, correct, be right
1a) (Hiphil)
1a1) to decide, judge
1a2) to adjudge, appoint
1a3) to show to be right, prove
1a4) to convince, convict
1a5) to reprove, chide
1a6) to correct, rebuke
1b) (Hophal) to be chastened
1c) (Niphal) to reason, reason together
1d) (Hithp) to argue
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
re-buk': As a verb "rebuke" is in the Old Testament the translation of ga`ar and yakhach; another word, ribh, in Ne 5:7, is in the Revised Version (British and American) translated "contended with." "Rebuke" (noun) is most frequently the translation of ge`arah; also in the King James Version of cherpah (Isa 25:8; Jer 15:15, the Revised Version (British and American) "reproach"), and of a few other words signifying reproach, etc. "Rebuker" (mucar, literally, "correction," "chastisement") in Ho 5:2 has the Revised Version margin "Hebrew `rebuke.'" In the New Testament "to rebuke" is most often the translation of epitimao (Mt…
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
Art | V-Piel — Particle · verb piel participle (active) masculine singularHTd/Vprmsa
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
N-ms — Noun common · masculine singular absoluteHNcmsa
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
