Num. 36:11; 1 Sam. 10:14-16; 14:50; Esther 2:7, 15; Jer. 32:7-9, 12; Amos 6:10), is much broader in its application than the English word “uncle.” It not only applies to a kinsman, usually the father’s brother, but can also denote (in the singular or plural) “love” (Prov. 7:18), expressions of endearment or of love (Song of Sol. 1:2, 4; Ezek. 16:8; 23:17) and a dear one or loved one. (Song of Sol. 1:14, 16; Isa. 5:1) The context or other related scriptures, however, often establish the family relationship designated by the Hebrew word dohdh. For example, dohdh is used to describe the relationship of King Jehoiachin to King Zedekiah. Since Zedekiah was the brother of Jehoiachin’s father Jehoiakim, the word dohdh in this case obviously designates an uncle or a father’s brother. (2 Ki. 24:6, 15, 17; 1 Chron. 3:15) A different family relationship is described at 1 Chronicles 27:32, where the counselor Jonathan is said to be David’s dohdh. Second Samuel 21:21 and 1 Chronicles 20:7 indicate that Jonathan was the son of David’s brother Shimei. Accordingly, the reference to David’s dohdh must be to David’s nephew and not to his uncle.

The feminine form of dohdh is used for one’s aunt. (Ex. 6:20; Lev. 18:14; 20:20) An uncle on the mother’s side of the family is designated in Hebrew by the expression “mother’s brother.”—Gen. 29:10.

The “son of Paul’s sister” revealed to Paul and then to the Roman commander of Jerusalem the plot that had been hatched against his uncle’s life.—Acts 23:16-22.

UNCLEAN ANIMALS

See ANIMALS.

UNCLEANNESS

See CLEAN, CLEANNESS.

UNDERSTANDING

The original-language words rendered “understanding” in the Scriptures have a broad application, even as does the English term. They can refer to comprehension of a rather simple kind, or can describe a full and profound realization of the inner nature, underlying reasons and significance of complex matters. Insight, discernment and perception are all aspects of understanding, and at times these senses are more prominent and call for the use of such English terms in translation.

The Hebrew bin (verb) and bi·nahʹ (noun) are most frequently related to understanding. At times bin and bi·nahʹ may more particularly emphasize the specific aspects of discerning (1 Sam. 3:8; 2 Sam. 12:19; Ps. 19:12; Dan. 9:2), giving thoughtful consideration (Deut. 32:7; Prov. 14:15; 23:1; Jer. 2:10; Dan. 11:37) or attention (Job 31:1; 32:12; 37:14; Ps. 37:10) to a matter, and may be so rendered. Professor R. C. Dentan, writing in The Interpreter’s Dictionary of the Bible (Vol. IV, pp. 732, 733), says: “The root ביו [bin] means primarily ‘to discern with the senses,’ ‘to perceive distinctions,’ then ‘to give close attention to,’ and finally—particularly in the derived stems—‘to gain comprehension’ or ‘give’ it to others.” Hebrew scholar Gesenius (Hebrew and English Lexicon, p. 140) gives the basic sense as “to separate, to distinguish . . . hence to discern, to mark, to understand, all [of] which depend on the power of separating, distinguishing, discriminating.” Other nouns, ta·vunʹ and t^evu·nahʹ, evidently come from the same root as bi·nahʹ, and may be appropriately rendered “discernment” (Prov. 10:23; 11:12) or “understanding” (Ex. 31:3; Deut. 32:28) according to the context.

The basic meaning of these terms reveals the understanding person as one able to see into a matter, discern its composition by separating the individual factors or features that compose or act together to form the whole, then to perceive the relationship between them and thus comprehend or grasp the significance or meaning of the matter. This may be illustrated with a language. A person hearing the sounds spoken in a certain tongue must be able to distinguish the individual words composing the sentences, know their meaning and see how they relate to one another if he is to understand the speech. (Deut. 28:49) However, even though one may basically comprehend what is said to him, understanding can also go beyond such simple comprehension and mean getting at the real significance and sense of the message, being able to evaluate it, benefit by it and know what action it calls for. When Ezra the priest read the Law before the people in Jerusalem, “all intelligent [from Heb., bin] enough to listen” were gathered, but, though these had mature minds able to understand all the words, the Levites “were explaining [or giving understanding, form of bin] the law to the people, . . . reading aloud from the book, from the law of the true God, it being expounded, and there being a putting of meaning into it; and they continued giving understanding in the reading.”—Neh. 8:2, 3, 7, 8.

Two other Hebrew terms, sa·khalʹ (verb) and seʹkhel (noun), relate to understanding. Of sa·khal,’ Professor Dentan says that, in its Biblical usage, “it has come to mean specifically ‘to have insight’ or ‘to be prudent.’” (Compare 1 Samuel 18:5, 30; 1 Kings 2:3; 1 Chronicles 28:19; Daniel 1:17.) Discretion may also be emphasized at times by these terms.—Ps. 47:7; Prov. 10:19.

In the Greek Scriptures, “understanding,” as signifying perception, getting the sense of a matter, is represented especially by sy·niʹe·mi (verb) and syʹne·sis (noun), corresponding to the Hebrew bin and its related forms. Other related terms are e·piʹsta·mai, meaning, basically, to know well, and no·eʹo, to think or consider, and, thus, to arrive at understanding.

SOURCE OF UNDERSTANDING

Jehovah God is both the Source of understanding and the Supreme Example of its use. The splendid coordination and functioning of the universe, in which each creation serves a particular and harmonious purpose, with no clashes or problems resulting due to lack of discernment on their Creator’s part, manifest God’s understanding. (Job 38:36; Ps. 136:5-9; Prov. 3:19, 20; Jer. 10:12, 13) God has given the animals instinctive understanding, each according to its kind. Men may spend years gaining understanding of aerodynamics, but the falcon instinctively knows just how to “read” and utilize the different types of air currents. (Job 39:26) Animal creatures are, however, extremely limited in other aspects of understanding peculiar to man.—Compare Psalm 32:9.

Despite intensive research over centuries, many features and cycles operating according to divine laws still elude man’s full comprehension. (Job 36:29; 38:19, 20) What men can grasp from their study of the material creation only approaches ‘the fringes of God’s ways,’ and is but a “whisper” as compared to “mighty thunder.” This is even more true of God’s works of judgment and salvation, his thoughts being too deep for ungodly persons to grasp. (Job 26:7-14; Ps. 92:5, 6) Consideration of the divine wisdom and understanding manifest in the material creation, however, enabled Job to discern his proper relationship to the Creator and humbly recognize his own lack of understanding.—Job 42:1-6.

As regards man, Jehovah can exercise insight into the thoughts and doings of all mankind (1 Chron. 28:9; Ps. 139:1-6), and, as he chooses, he ‘gives thoughtful consideration’ (Heb., bin) or attention to individuals and classes. (Prov. 21:12; Ps. 5:1, 2) He knows his own invincible purpose, what he will do in the future, and his righteous standards are fixed ‘unchangeable; hence, “there is no wisdom, nor any discernment, nor any counsel in opposition to Jehovah.” (Prov. 21:30; compare Isaiah 29:13, 14; Jeremiah 23:20; 30:24.) He needs to consult no one to understand a matter, such as how to help his