Ecclesiastes 1:2 — Word Study
WLCהֲבֵ֤ל הֲבָלִים֙ אָמַ֣ר קֹהֶ֔לֶת הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל׃
BSAFutilityhebel [vanity, emptiness] of futilitieshebel [transitory and unsatisfactory things] saysʼâmar■ the Teacherqôheleth [Preacher] futilityhebel [vanity, a breath of air] of futilitieshebel [all that is fleeting] Everythingkôl [all, the whole] is futilehebel [without lasting purpose, vanity]
| Greek | English | Parsing |
|---|---|---|
| הֲבֵ֤ל | futility of | Noun common, masculine singular construct |
| הֲבָלִים֙ | futilities | Noun common, masculine plural absolute |
| אָמַ֣ר | he said | Verb, Qal, perfect third person masculine singular |
| קֹהֶ֔לֶת | Teacher | Noun common, feminine singular absolute |
| הֲבֵ֥ל | futility of | Noun common, masculine singular construct |
| הֲבָלִ֖ים | futilities | Noun common, masculine plural absolute |
| הַכֹּ֥ל | everything | Particle, noun common masculine singular absolute |
| הָֽבֶל׃ | [is] futility | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Futility of futilities,” says the Teacher, “futility of futilities! Everything is futile!” |
| KJV | Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. |
| ASV | Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity. |
| YLT | Vanity of vanities, said the Preacher, Vanity of vanities: the whole [is] vanity. |
| WEB | “Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.” |
| BBE | All is to no purpose, said the Preacher, all the ways of man are to no purpose. |
Translations agree on the meaning of הֶבֶל — see How Translations Differ.
The structure highlights the Teacher's declaration and the emphasis on futility through repetition.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקֹהֶלֶת
verbאָמַר
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 1:2
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 — The Opening of Ecclesiastesgenerated
Ecclesiastes 1:2 presents the Teacher's profound statement about the futility of human endeavors. This verse introduces the theme of the book, where the Teacher reflects on the transient nature of life and the ultimate meaninglessness of worldly pursuits. The Teacher, traditionally identified as Solomon, seeks to impart wisdom about the human condition and the fleeting nature of existence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 2:11–15 | Yet when I considered all the works that my hands had accomplished and what I had toiled to achieve, I found everything to be futile, a pursuit of the wind; there was nothing to be gained under the sun. |
| 2 | Ecclesiastes 3:19 | For the fates of both men and beasts are the same: As one dies, so dies the other—they all have the same breath. Man has no advantage over the animals, since everything is futile. |
| 3 | Ecclesiastes 4:4–8 | I saw that all labor and success spring from a man’s envy of his neighbor. This too is futile and a pursuit of the wind. |
| 4 | Ecclesiastes 5:10 | He who loves money is never satisfied by money, and he who loves wealth is never satisfied by income. This too is futile. |
| 5 | Ecclesiastes 6:11 | For the more words, the more futility—and how does that profit anyone? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — הֶבֶל, ha.Velgenerated
The word הֶבֶל (hevel) is a noun that means vanity or futility, describing something that is empty or transitory, much like a breath of air. It appears frequently in Ecclesiastes, where it encapsulates the author's observations on life's ephemeral qualities.
This term is derived from a root that means 'to breathe,' emphasizing the fleeting nature of life. The passive sense of the word suggests that these pursuits lack substance and ultimately lead to dissatisfaction.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of הֶבֶל as 'futility' or 'vanity'.
Sentence Structuregenerated
The verse contains a main clause introduced by the verb אָמַר, he said, followed by the subject קֹהֶלֶת, the Teacher, and the predicate הָֽבֶל, [is] futility. This structure emphasizes the Teacher's declaration.
The repetition of הֶבֶל in various forms underscores the central theme of vanity throughout the verse.
Septuagint Backgroundgenerated
The Septuagint translates הֶבֶל as ματαιότης (mataiotēs), which means 'vanity' or 'futility.' This choice reflects a similar understanding of the Hebrew term, emphasizing the emptiness associated with life's pursuits.
This connection shows that the Greek translators recognized the same themes of transience and lack of substance in the Teacher's message.
In plain words — the whole versegenerated
Ecclesiastes 1:2 states that the Teacher, traditionally seen as Solomon, declares that everything is futile. This verse highlights the emptiness of life and the temporary nature of human endeavors, setting the stage for the reflections found throughout Ecclesiastes.
Frequently Asked Questionsgenerated
The Teacher is expressing that all human efforts and pursuits are ultimately meaningless and transient.
The repetition emphasizes the central theme of the book, highlighting the pervasive nature of emptiness in life.
It introduces the philosophical exploration of life's meaning, questioning the value of human labor and achievements.
We are reminded to consider the lasting significance of our pursuits and the nature of true fulfillment.
Reflection Questionsgenerated
- In what areas of my life do I see the pursuit of things that may ultimately be futile?
- How can I find meaning in my daily activities despite the transient nature of life?
- What does it mean for me to live with an awareness of life's fleeting moments?
- How can I share the insights from Ecclesiastes with others who may be struggling to find purpose?
The early church on this verse — how the Fathers read it
Several early Church Fathers reflect on the themes of vanity in this verse, discussing the nature of existence and the futility of worldly pursuits.
Let us see what is the “vanity” to which the creation was subjected. My own opinion is, that this is nothing else than the possession of bodies, for even though the stars are composed of ether they are nevertheless material.Early Church Fathers on Ecclesiastes 1 →
There is a difference between vanities; there are those that are especially so, and others that are not.…Question: [Does Ecclesiastes speak] about one and the same [kind of vanity]? Answer: About both,Early Church Fathers on Ecclesiastes 1 →
The insubstantial is deemed “futile,” that which has existence only in the utterance of the word. No substantial object is simultaneously indicated when the term is used, but it is a kind of idle and empty sound,Early Church Fathers on Ecclesiastes 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleVanity of vanities, saith the preacher,.... This is the preacher's text; the theme and subject he after enlarges upon, and proves by an induction of particulars; it is the sum of the whole book;
Read John Gill on Ecclesiastes 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryVanity of vanities, saith the Preacher, vanity of vanities; all is vanity. The theme proposed of the first part of his discourse. Vanity of vanities - Hebraism for the most utter vanity.
Read Robert Jamieson on Ecclesiastes 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVanity of vanities; not only vain, but vanity in the abstract, which notes extreme vanity, especially where the word is thus doubled; as a king of kings is the chief of kings, and a servant of servants is the vilest of servants, and a song of songs is a most excellent song. Saith the Preacher, upon deep consideration and long experience, and by Divine inspiration. This verse contains the general proposition, which he intends particularly to demonstrate in the whole following book. All, all worldly things, and all men’ s designs, and studies, and works about them, is vanity; not in themselves, for so they are God’ s creatures, and therefore good and really useful in their kinds; but in…
Read Matthew Poole on Ecclesiastes 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 1:2 Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity.Ver. 2. Vanity of vanities.] Or, Most vain vanity: therefore, no happiness here to be had but in the reverential fear of God, and this is the sum of the whole sermon, the result of the discourse, the impartial verdict brought in by one that could best tell; and he tells it over and over, that men might the sooner believe him, without putting themselves to the fruitless pains of trying any further conclusions. Sin hath hurled confusion over the world, and brought a vanity on the creature. This our first parents found, and therefore named their second son Abel, or vanity. David comes after and…
Read John Trapp on Ecclesiastes 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Vanity of vanities.—This verse strikes the key-note of the whole work. In using this expression we mean to indicate the opinion that the unity of the book is rather that of a musical composition than of a philosophical treatise. A leading theme is given out and followed for a time. Episodes are introduced, not perhaps logically connected with the original subject, but treated in harmony with it, and leading back to the original theme which is never lost sight of, and with which the composition comes to a close (Ecclesiastes 12:8). The word translated “vanity” (which occurs thirty-seven times in this book, and only thirty-three times in all the rest of the Old Testament) in its primary…
Read Charles John Ellicott on Ecclesiastes 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Vanity of vanities] As the words are an exclamation, it would be better to translate, O vanity of vanities! Emptiness of emptinesses. True, substantial good is not to be found in any thing liable to change and corruption. The author referred to in the introduction begins his paraphrase thus: - "O vain deluding world! whose largest gifts Thine emptiness betray, like painted clouds, Or watery bubbles: as the vapour flies, Dispersed by lightest blast, so fleet thy joys, And leave no trace behind. This serious truth The royal preacher loud proclaims, convinced By sad experience; with a sigh repeats The mournful theme, that nothing here below Can solid comfort yield: 'tis all a scene.…
Read AdamClarke on Ecclesiastes 1 →
CambridgeThe Cambridge Bible for Schools and Colleges2. Vanity of vanities] The form is the highest type (as in the “servant of servants” of Genesis 9:25, the “chief over the chief” of Numbers 3:32) of the Hebrew superlative. The word translated “vanity,” identical with the name Abel or Hebel (Genesis 4:2) means primarily a “breath,” or “vapour,” and as such becomes the type of all that is fleeting and perishable (Psalms 62:9; Psalms 144:4). It is uniformily translated by “vanity” in the English Version of this book, which is moulded on the Vulgate as that was upon the LXX. The other Greek versions gave “vapour of vapours” (Hieron. in loc.) and this may perhaps be regarded as, in some respects, a preferable rendering. The watchword of the…
Read Cambridge on Ecclesiastes 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleVanity - This word הבל hebel, or, when used as a proper name, in Genesis 4:2, “Abel”, occurs no less than 37 times in Ecclesiastes, and has been called the key of the book.
Read Albert Barnes 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
“Futility of futilities,” says the Teacher, “futility of futilities! Everything is futile!”
“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”
“Futility of futilities,” says the Teacher, “futility of futilities! Everything is futile!”
“Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”
Tyndale line
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.
Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity.
Vanity of vanities, saith the preacher, vanity of vanities; all is vanity.
Vanitie of vanities, sayth the Preacher: vanitie of vanities, all is vanitie.
Strictly literal
Vanity of vanities, saith the Preacher, vanity of vanities! all is vanity.
Vanity of vanities, said the Preacher, Vanity of vanities: the whole [is] vanity.
Vanity of vanities, said the Preacher, vanity of vanities: the whole [is] vanity.
Vanity of vanities, saith Koheleth, vanity of vanities: all is vanity.
The Teacher says this. “Like a vapor of mist, like a breeze in the wind, everything vanishes, leaving many questions.
From the Latin
Vanity of vanities, said Ecclesiastes vanity of vanities, and all is vanity.
Simplified
“Everything passes—it's so temporary! It's all so hard to understand!” says the Teacher.
All is to no purpose, said the Preacher, all the ways of man are to no purpose.
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 and the Septuagint agree closely in their wording, with all eight words in the verse matched. This consistency indicates a strong preservation of the text's meaning across these ancient witnesses.
הֲבֵ֤ל הֲבָלִים֙ אָמַ֣ר קֹהֶ֔לֶת הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל׃
8 of the 8 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 1:2
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.
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
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…
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-mp — Noun common · masculine plural absoluteHNcmpa
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
קֹהֶ֫לֶת (qoheleth) refers to a female assembler or lecturer, often translated as 'preacher.' It denotes a public speaker or someone who collects sentences, and is notably used as a pseudonym for the author of the book of Ecclesiastes. The term is derived from the active participle of a related root.
קֹהֶ֫לֶת, (קוֹהֶ֫לֶת) n.m. collector (of sentences), or (AV RV) preacher
base
H6953 קֹהֶ֫לֶת, קוֹהֶלֶת
6953 qoheleth ko-heh'-leth
feminine of active participle from 6950; a (female) assembler
(i.e. lecturer): abstractly, preaching (used as a "nom de
plume", Koheleth):--preacher.
see HEBREW for 06950
קֹהֶ֫לֶת (qo.he.let) — preacher.
collector (of sentences), preacher, public speaker, speaker in an assembly, Qoheleth
N-ms — Noun common · feminine singular absoluteHNcfsa
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
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…
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-mp — Noun common · masculine plural absoluteHNcmpa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
