Ecclesiastes 1:18 — Word Study
WLCכִּ֛י בְּרֹ֥ב חָכְמָ֖ה רָב־ כָּ֑עַס וְיוֹסִ֥יף דַּ֖עַת יוֹסִ֥יף מַכְאֽוֹב׃
BSAForkîy with muchrôb [abundant, great] wisdomchokmâh [skill, prudence, or good judgment] comes muchrab [great, abundant] sorrowkaʻaç [vexation, frustration] and as knowledgedaʻath [understanding, insight] growsyâçaph▸ [increases, expands] griefmakʼôb [pain, sorrow, mental anguish] increasesyâçaph▸ [adds to, multiplies]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| בְּרֹ֥ב | [is] in abundance of | Preposition, noun common masculine singular construct |
| חָכְמָ֖ה | wisdom | Noun common, feminine singular absolute |
| רָב־ | abundance of | Noun common, masculine singular construct |
| כָּ֑עַס | frustration | Noun common, masculine singular absolute |
| וְיוֹסִ֥יף | so someone may increase | Conjunction, verb hiphil third person masculine singular |
| דַּ֖עַת | knowledge | Noun common, feminine singular absolute |
| יוֹסִ֥יף | he will increase | Verb, Hiphil, imperfect third person masculine singular |
| מַכְאֽוֹב׃ | pain | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For with much wisdom comes much sorrow, and as knowledge grows, grief increases. |
| KJV | For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. |
| ASV | For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow. |
| YLT | for, in abundance of wisdom [is] abundance of sadness, and he who addeth knowledge addeth pain.' |
| WEB | For in much wisdom is much grief; and he who increases knowledge increases sorrow. |
| BBE | Because in much wisdom is much grief, and increase of knowledge is increase of sorrow. |
The translations agree on the relationship between wisdom, knowledge, and sorrow.
The sentence consists of two main clauses linked by 'and', each with additional phrases providing context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָסַף
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 — Ecclesiastes 1:18
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 Wisdom and Knowledgegenerated
Ecclesiastes 1:18 explores the duality of wisdom and knowledge, indicating that while they can enrich one's understanding, they also bring about sorrow and grief. The Teacher reflects on his own experiences, suggesting that greater insight into life often leads to a heavier burden, as seen in the preceding verses where he contemplates the futility of human endeavors.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 2:15 | So I said to myself, “The fate of the fool will also befall me. What then have I gained by being wise?” And I said to myself that this too is futile. |
| 2 | Ecclesiastes 7:16 | Do not be overly righteous, and do not make yourself too wise. Why should you destroy yourself? |
| 3 | Ecclesiastes 12:12–13 | And by these, my son, be further warned: There is no end to the making of many books, and much study wearies the body. |
| 4 | Job 28:28 | And He said to man, ‘Behold, the fear of the Lord, that is wisdom, and to turn away from evil is understanding.’” |
| 5 | 1 Corinthians 3:18–20 | Let no one deceive himself. If any of you thinks he is wise in this age, he should become a fool, so that he may become wise. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חָכְמָ֖ה, chokh.mahgenerated
The word חָכְמָה (chokmah) signifies wisdom, encompassing various forms of skill, prudence, and good judgment. It is derived from the root word for wisdom, חָכַם (chakam), and is often associated with practical knowledge in areas such as administration and ethics.
In this verse, wisdom is tied to the experience of sorrow, suggesting that deeper understanding can lead to awareness of life's complexities and challenges. The parsing indicates that it is a feminine singular noun, emphasizing its significance as a quality that one can possess.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree here, consistently conveying that with much wisdom comes much sorrow, and as knowledge grows, grief increases.
Sentence Structuregenerated
The finite verb יוֹסִ֥יף (yo.sif), meaning 'he will increase', governs the structure of the verse, with two noun phrases following it: דַּ֖עַת (da'at) and מַכְאֽוֹב (makh'ov). This structure highlights the cause-and-effect relationship between knowledge and grief.
The word order emphasizes the connection between wisdom and sorrow, suggesting that the more one understands, the more one may feel the weight of life's difficulties.
Septuagint Backgroundgenerated
In the Septuagint, חָכְמָה is rendered as σοφίας (sophias), indicating a direct translation of wisdom that aligns with its Hebrew meaning. This choice maintains the thematic connection to understanding and insight.
The LXX also uses γνῶσιν (gnōsin) for knowledge, which similarly conveys the depth of understanding referenced in the Hebrew text, emphasizing the weighty implications of acquiring knowledge.
In plain words — the whole versegenerated
Ecclesiastes 1:18 states that with much wisdom comes much sorrow, and as knowledge grows, grief increases. The Teacher reflects on how greater understanding can lead to deeper pain, suggesting that wisdom and knowledge carry both benefits and burdens.
Frequently Asked Questionsgenerated
This suggests that greater understanding of life and its complexities can lead to feelings of sadness and frustration, as one becomes more aware of the challenges and injustices in the world.
As knowledge increases, so does the awareness of life's difficulties, leading to a greater sense of grief over the realities of existence.
While wisdom can provide insight and understanding, this verse indicates that it also brings a burden of sorrow, highlighting the dual nature of wisdom.
It teaches that the pursuit of knowledge should be approached with caution, as it may lead to greater sorrow and grief alongside understanding.
Reflection Questionsgenerated
- In what areas of life have I experienced the burden of knowledge or wisdom?
- How can I balance the pursuit of wisdom with the emotional weight it may bring?
- What steps can I take to support others who may be struggling with the weight of their understanding?
- How does this verse challenge my view of the value of knowledge and wisdom?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse, discussing the implications of wisdom and knowledge in relation to human experience.
"For with much wisdom comes much grief, and he who increases knowledge increases pain." The more a man seeks wisdom, the more he finds himself in vice and far from those virtues, which he is seeking.Early Church Fathers on Ecclesiastes 1 →
People are accustomed to set a high value on the knowledge of earthly and celestial things. But they are certainly better who prefer the knowledge of themselves to this knowledge.Early Church Fathers on Ecclesiastes 1 →
It is evident, then, that the oldness of the letter, in the absence of the newness of the spirit, instead of freeing us from sin, rather makes us guilty by the knowledge of sin.Early Church Fathers on Ecclesiastes 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 1:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor in much wisdom [is] much grief,.... In getting it, and losing it when it is gotten: or "indignation" (t), at himself and others; being more sensible of the follies and weakness of human nature;
Read John Gill on Ecclesiastes 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
Read Robert Jamieson on Ecclesiastes 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleGrief, or indignation, or displeasure within himself, and against his present condition. Increaseth sorrow; which he doth many ways, partly, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening and embitterment of his life; partly, because he is oft deceived with knowledge falsely so called, and oft mistakes errors for truths, and is perplexed with manifold doubts, from which ignorant men are wholly free; partly, because he foresees, and consequently feels, the terror of many miseries which are or are likely to come to pass, which are unobserved by less knowing persons, and which possibly never happen…
Read Matthew Poole on Ecclesiastes 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 1:18 For in much wisdom [is] much grief: and he that increaseth knowledge increaseth sorrow.Ver. 18. For in much wisdom is much grief.] And herein children and fools have the advantage; as they want wit, so they want woe; as little is given to them, so little is required of them. Nihil scire vita iucundissima, To know nothing is the bravest life, as the Greek proverb hath it. But this must be taken with a grain of salt; and we must know, that heavenly wisdom hath infinite pleasure; and so far as all other arts and sciences are subservient to it, and regulated by it, they afford to the mind an incredible delight and sweetness. Eντωφρονεινγαρμηδενηδιστοςβιος - Soph.
Read John Trapp on Ecclesiastes 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. For in much wisdom is much grief] The more we know of ourselves the less satisfied shall we be with our own hearts; and the more we know of mankind the less willing shall we be to trust them, and the less shall we admire them. He that increaseth knowledge increaseth sorrow.] And why so? Because, independently of God, the principal objects of knowledge are natural and moral evils. The Targum gives a curious paraphrase here: "The man who multiplies wisdom, when he sins and is not converted to repentance, multiplies the indignation of God against himself; and the man who adds science, and yet dies in his childhood, adds grief of heart to his relatives." A man in science; a foolish…
Read AdamClarke on Ecclesiastes 1 →CambridgeThe Cambridge Bible for Schools and Colleges18. in much wisdom is much grief] The same sad sentence was written on the study of man’s nature in its greatness and its littleness, its sanity and insanity. The words have passed into a proverb, and were, perhaps, proverbial when the Debater wrote them. The mere widening of the horizon, whether of ethical or of physical knowledge, brought no satisfaction. In the former case men became more conscious of their distance from the true ideal. They ate of the fruit of the tree of knowledge of good and evil, and the only result was that they knew that “they were naked” (Genesis 3:7). In the latter, the more they knew of the phenomena of nature or of human life the more they felt that the “most…
Read Cambridge on Ecclesiastes 1 →Albert Barnes1798–1870Barnes' Notes on the BibleWe become more sensible of our ignorance and impotence, and therefore sorrowful, in proportion as we discover more of the constitution of nature and the scheme of Providence in the government of the
Read Albert Barnes on Ecclesiastes 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible18. Much… grief — The philosopher finds disappointment in his philosophy, and the most successful student has painful reactions of mind and body.
Read Daniel Denison Whedon on Ecclesiastes 1 →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
For with much wisdom comes much sorrow, and as knowledge grows, grief increases.
For in much wisdom is much grief; and he who increases knowledge increases sorrow.
For with much wisdom comes much sorrow, and as knowledge grows, grief increases.
For with great wisdom comes great frustration; whoever increases his knowledge merely increases his heartache.
Tyndale line
For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow.
For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
For in the multitude of wisedome is much griefe: and he that increaseth knowledge, increaseth sorowe.
Strictly literal
For in much wisdom is much vexation, and he that increaseth knowledge increaseth sorrow.
for, in abundance of wisdom [is] abundance of sadness, and he who addeth knowledge addeth pain.'
for in abundance of wisdom [is] abundance of sadness, and he who adds knowledge adds pain.”
For where there is much wisdom there is much vexation: and he that increaseth knowledge increaseth pain.
For in the abundance of wisdom there is much frustration, and he who increases knowledge increases sorrow.
From the Latin
Because In much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.
Simplified
For with great wisdom comes great frustration. The greater the knowledge, the greater the pain.
Because in much wisdom is much grief, and increase of knowledge is increase of sorrow.
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 Ecclesiastes 1:18 reads: 'For with much wisdom comes much sorrow, and as knowledge grows, grief increases.' The Septuagint closely matches this text, with eight out of nine words corresponding to the Hebrew, indicating a strong agreement in meaning. However, the specific word order and articles in the Septuagint reflect its own translation style rather than a direct replication of the Hebrew structure. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide additional variants for this verse, so the primary differences in wording and arrangement are found between the Masoretic Text and the Septuagint, while the core message remains consistent across these witnesses.
כִּ֛י בְּרֹ֥ב חָכְמָ֖ה רָב־ כָּ֑עַס וְיוֹסִ֥יף דַּ֖עַת יוֹסִ֥יף מַכְאֽוֹב׃
8 of the 9 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 Ecclesiastes 1:18
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
Prep | N-cs — Preposition · noun common masculine singular constructHR/Ncmsc
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…
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…
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כַּ֫עַס (ka.as) refers to feelings of vexation and anger, encompassing grief and provocation. It is derived from a root that suggests a sense of irritation or sorrow. The word appears in contexts relating to both human and divine emotions, indicating a range of feelings from frustration to wrath.
כַּ֫עַס n.m. vexation, anger
base
כַּ֫עַשׂ n.m.
vexation, grief
vexation, anger
base
H3708a כַּ֫עַס vexation, anger H3708b כַּ֫עַשׂ . vexation, grief
. vexation, anger
3708 ka`ac kah'-as
or (in Job) kaoas {kah'-as}; from 3707; vexation: -anger,
angry, grief, indignation, provocation, provoking, X sore,
sorrow, spite, wrath.
see HEBREW for 03707
כַּ֫עַס (ka.as) — vexation.
anger, vexation
Also means: ka.as (כַּ֫עַשׂ "vexation" H3708B)
כַּ֫עַשׂ (ka.as) — vexation.
1) anger, vexation, provocation, grief
1a) vexation
1a1) of men
1a2) of God
1b) vexation, grief, frustration
N-ms — Noun common · masculine singular absoluteHNcmsa
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
Conj | V-Hiphil-Imperf-3ms — Conjunction · verb hiphil third person masculine singularHC/Vhu3ms
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
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
יָסַף (yacaph) is a Hebrew verb meaning to add or increase. It can denote actions like joining oneself to something or continuing to do a task. The entries indicate its use in various forms, including Qal, Niphal, and Hiphil, with nuances of doing something again or augmenting an amount.
יָסַף 214 vb. add
Qal add
Niph.
join (intr.), join oneself to
be joined, added to
Hiph.
add
sq. inf. add to do = do again or more
sq. Impf.
sq. Impf. asynd.
base
H3254 יָסַף add . add
. . join (intr.), join oneself to
. be joined, added to
. . add
. . sq. inf. add to do = do again or more
. sq. Impf.
. sq. Impf. asynd.
3254 yacaph yaw-saf'
a primitive root; to add or augment (often adverbial, to
continue to do a thing):--add, X again, X any more, X cease, X
come more, + conceive again, continue, exceed, X further, X
gather together, get more, give more-over, X henceforth,
increase (more and more), join, X longer (bring, do, make,
much, put), X (the, much, yet) more (and more), proceed
(further), prolong, put, be (strong-) er, X yet, yield.
יָסַף (ya.saph) — to add: again.
: again/continue/more[instances]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
יָסַף (ya.saph) — to add.
: add/more[amount]
1) to add, increase, do again
1a) (Qal) to add, increase, do again
1b) (Niphal)
1b1) to join, join oneself to
1b2) to be joined, be added to
1c) (Hiphil)
1c1) to cause to add, increase
1c2) to do more, do again
V-Hiphil-Imperf-3ms — Verb · Hiphil · imperfect third person masculine singularHVhi3ms
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
The Hebrew word מַכְאוֹב (mak'ob) means pain, encompassing both physical and mental anguish. It is derived from a root meaning to be in distress. The term appears in contexts of grief and sorrow, notably referenced in Isaiah 53:3.
מַכְאוֹב n.m. pain
base
H4341 מַכְאוֹב pain
4341 mak'ob mak-obe'
sometimes makcowb {mak-obe'}; also (feminine Isaiah 53:3)
makfobah {mak-o-baw'}; from 3510; anguish or (figuratively)
affliction:--grief, pain, sorrow.
see HEBREW for 03510
מַכְאוֹב (makh.ov) — pain.
1) pain, sorrow
1a) pain (physical)
1b) pain (mental)
N-ms — Noun common · masculine singular absoluteHNcmsa
pan (chul, chil, chebhel, chalah, chalchalah, ka'-ebh, ke'ebh, metsar, makh'obh, `amal, tsir; basanizo, ponos, odin): These words signifying various forms of bodily or mental suffering are generally translated "pain"; 28 out of the 34 passages in which the word is used are in the poetical or prophetical books and refer to conditions of mental disquiet or dismay due to the punishment of personal or national sin. There is only one instance where the word is used as a historic record of personal physical pain: the case of the wife of Phinehas (1Sa 4:19), but the same word tsir is used figuratively in Isa 13:8; 21:3; Da 10:16, and translated "pangs" or "sorrows." In other passages where we have the same comparison of consternation…