Ecclesiastes 10:16 — Word Study
WLCאִֽי־ לָ֣ךְ אֶ֔רֶץ שֶׁמַּלְכֵּ֖ךְ נָ֑עַר וְשָׂרַ֖יִךְ בַּבֹּ֥קֶר יֹאכֵֽלוּ׃
BSAWoeʼîy [alas, a lament] O landʼerets [country, territory] whose kingmelek [ruler, monarch] is a youthnaʻar [a child, immature] and whose princessar [leaders, rulers] feastʼâkal▸ [eat, indulge] in the morningbôqer [at dawn, early]
| Greek | English | Parsing |
|---|---|---|
| אִֽי־ | woe! | Particle |
| לָ֣ךְ | to you | Preposition, suffix |
| אֶ֔רֶץ | O land | Noun common, feminine singular absolute |
| שֶׁמַּלְכֵּ֖ךְ | that king your | Particle, noun common masculine singular construct, suffix |
| נָ֑עַר | [is] a youth | Noun common, masculine singular absolute |
| וְשָׂרַ֖יִךְ | and princes your | Conjunction, noun common masculine plural construct, suffix |
| בַּבֹּ֥קֶר | in the morning | Preposition, noun common masculine singular absolute |
| יֹאכֵֽלוּ׃ | they eat | Verb, Qal, imperfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Woe to you, O land whose king is a youth, and whose princes feast in the morning. |
| KJV | ¶ Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! |
| ASV | Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! |
| YLT | Woe to thee, O land, when thy king [is] a youth, And thy princes do eat in the morning. |
| WEB | Woe to you, land, when your king is a child, and your princes eat in the morning! |
| BBE | Unhappy is the land whose king is a boy, and whose rulers are feasting in the morning. |
All translations agree on the lament expressed by אִי — see How Translations Differ.
The main clause introduces the lament, followed by two subordinate clauses that provide details about the king and the princes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִי
verbאָכַל
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 10:16
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 Leadershipgenerated
Ecclesiastes 10:16 presents a warning about the state of a land governed by a young and inexperienced king, highlighting the potential chaos that can arise from immature leadership. The surrounding verses emphasize the contrast between foolishness and wisdom in governance, ultimately leading to the conclusion that wise leadership is essential for the prosperity of a nation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 13:7 | Then worthless and wicked men gathered around him to resist Rehoboam son of Solomon when he was young, inexperienced, and unable to resist them. |
| 2 | 2 Chronicles 33:1–20 | Manasseh was twelve years old when he became king, and he reigned in Jerusalem fifty-five years. |
| 3 | 2 Chronicles 36:2–5 | Jehoahaz was twenty-three years old when he became king, and he reigned in Jerusalem three months. |
| 4 | Isaiah 3:4–5 | “I will make mere lads their leaders, and children will rule over them.” |
| 5 | Proverbs 20:1–2 | Wine is a mocker, strong drink is a brawler, and whoever is led astray by them is not wise. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — אִי, 'i-generated
The word אִי ('i-) is an interjection that expresses sorrow or lamentation, similar to saying 'alas!' It indicates a state of distress regarding the condition of the land and its leadership.
This particle is used to introduce a lament, emphasizing the seriousness of the situation. Its late usage in Hebrew literature suggests a strong emotional weight, often invoking a sense of urgency or despair.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read in the Berean Standard Bible, which uses the word woe.
Sentence Structuregenerated
The structure of the verse is built around a main clause expressing lament, followed by two subordinate clauses that describe the conditions of the land. The finite verb יֹאכֵֽלוּ (yo.khe.lu), meaning 'they eat,' serves as the action that emphasizes the behavior of the princes.
The Hebrew word order places the lament at the forefront, highlighting the urgency of the message. The clauses describe the king and princes, linking their immaturity and indulgence to the overall condition of the land.
Septuagint Backgroundgenerated
The Septuagint translates אִי as οὐαί (ouai), which also conveys a sense of lament. This choice aligns with the Hebrew's emotional tone, reinforcing the seriousness of the situation.
The LXX maintains the same structure, indicating that the translators recognized the lament's importance in conveying the message about leadership.
In plain words — the whole versegenerated
Ecclesiastes 10:16 warns that it is a lamentable situation for a land to have a young king and indulgent princes who feast in the morning. This reflects on the consequences of immature leadership and the need for wisdom in governance.
Frequently Asked Questionsgenerated
'Woe' expresses deep sorrow or lament about the state of the land and its leadership.
A young king may lack the experience and maturity needed for wise governance, which can lead to poor decisions.
Feasting in the morning suggests indulgence and a lack of seriousness about their responsibilities, reflecting poorly on the leadership.
This verse highlights the theme of wisdom versus folly in leadership, a central concern throughout Ecclesiastes.
Reflection Questionsgenerated
- In what ways do I see the effects of immature leadership in my own community?
- How can we promote wise leadership in our own lives and those around us?
- What lessons can we learn from the consequences of indulgence in leadership?
- How does this verse challenge my understanding of authority and responsibility?
The early church on this verse — how the Fathers read it
Early commentators reflect on this verse to discuss the implications of leadership and the qualities of rulers, emphasizing the importance of wisdom and maturity.
"Woe to you, O land, whose king acts as an adolescent, and whose ministers dine in the morning. Happy are you, O land, whose king is a man of dignity, and whose ministers dine at the proper time- in strength and not in drunkenness.Early Church Fathers on Ecclesiastes 10 →
Our intellect is not brought into submission unless our body is subject to it. The kingship of the intellect is the crucifixion of the body. The intellect is not subject to God unless the free will is subject to reason.Early Church Fathers on Ecclesiastes 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWoe to thee, O land, when thy king [is] a child,.... Not so much in age; though it is sometimes an unhappiness to a nation to be governed by a minor, especially if the young king has not good tutors,
Read John Gill on Ecclesiastes 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWoe to thee, O land, when thy king is a child, and thy princes eat in the morning! King is a child - given to pleasures; behaves with childish levity.
Read Robert Jamieson on Ecclesiastes 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA child; either, 1. In age. Or, 2. (which is more agreeable to the following clause) In childish qualities, as ignorance, inexperience, injudiciousness, rashness, frowardness, fickleness, or wilfulness, and the like, in which sense this word is used, , compared with ,12 . Thy princes eat; give up themselves to eating and drinking excessively and intemperately, as it is explained in the next verse. In the morning; the fittest time for God’ s service, and for the despatch of weighty affairs, and for sitting in judgment, . Which circumstance is added as a plain evidence of men that wholly devote themselves to vanity and luxury; which must needs occasion gross neglect of the great concerns of…
Read Matthew Poole on Ecclesiastes 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:16 Woe to thee, O land, when thy king [is] a child, and thy princes eat in the morning!Ver. 16. Woe to thee, O land, when thy king is a child,] s.c., In understanding, though not in years, such as was Shechem, and Rehoboam. Solomon was a child king; so was Josiah, Uzziah, our Edward VI; and yet it was well with the land in their days. “ Hic regum decus et iuvenum flos, spesque honorum, Deliciae saecli, et gloria gentis erat. ” As Cardan sings of King Edward in his epitaph, As he was the highest, so I verily believe he was the holiest in the whole kingdom, saith Mr Ridley, martyr. And whilst things were carried on by himself, in his health time, all went very well here; and…
Read John Trapp on Ecclesiastes 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) Woe.—See Note on Ecclesiastes 4:10. A child.—The Hebrew word has a wide range, being constantly translated lad or young man, and applied, for instance, to Solomon (1 Chronicles 29:1), to Rehoboam (2 Chronicles 13:7), and according to a usage common to many languages (e.g., the Latin puer), it often means a servant (2 Samuel 16:1, &c). Some take it in that sense here, contrasting it with the nobly-born king of the next verse. But comp. Isaiah 3:12. In the morning.—Isaiah 5:11; Acts 2:15.
Read Charles John Ellicott on Ecclesiastes 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Wo to thee, O land, when thy king is a child] Minorities are, in general, very prejudicial to a state. Regents either disagree, and foment civil wars; or oppress the people. Various discordant interests are raised up in a state during a minority; and the young king, having been under the tutelage of interested men, acts partially and injuriously to the interests of the people when he comes to the throne; and this produces popular discontent, and a troubled reign. Thy princes eat in the morning!] They do nothing in order; turn night into day, and day into night; sleep when they should wake, and wake when they should sleep; attending more to chamberings and banquetings, than to the…
Read AdamClarke on Ecclesiastes 10 →Albert Barnes1798–1870Barnes' Notes on the BibleFoolish rulers, by their weakness, self-indulgence and sloth, bring decay upon the state: nobleness and temperance insure prosperity: yet the subject must not rebel in word or thought against his king.
Read Albert Barnes on Ecclesiastes 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16. Woe to thee, O land — Having shown the true policy of the subject under an unwise ruler, Koheleth rebukes the bad rulers for their folly, artfully couching his reproof in an address to the
Read Daniel Denison Whedon on Ecclesiastes 10 →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
Woe to you, O land whose king is a youth, and whose princes feast in the morning.
Woe to you, land, when your king is a child, and your princes eat in the morning!
Woe to you, O land whose king is a youth, and whose princes feast in the morning.
Woe to you, O land, when your king is childish, and your princes feast in the morning!
Tyndale line
¶ Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
Woe to thee, O lande, when thy King is a childe, and thy princes eate in the morning.
Strictly literal
Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
Woe to thee, O land, when thy king [is] a youth, And thy princes do eat in the morning.
Woe to you, O land, when your king [is] a youth, || And your princes eat in the morning.
Woe to thee, O land, when thy king is lowminded, and when thy princes eat in the morning!
Woe to you, land, if your king is a young boy, and if your leaders begin feasting in the morning!
From the Latin
Woe to thee, O land, when thy king is a child, and when the princes eat in the morning.
Simplified
You're in trouble if the king of your country is young, and if your leaders are busy feasting from early morning.
Unhappy is the land whose king is a boy, and whose rulers are feasting in the morning.
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 on the wording of the verse, with all eight words matched in the translation. This consistency suggests a shared understanding of the lament regarding the leadership of the land.
אִֽי־ לָ֣ךְ אֶ֔רֶץ שֶׁמַּלְכֵּ֖ךְ נָ֑עַר וְשָׂרַ֖יִךְ בַּבֹּ֥קֶר יֹאכֵֽלוּ׃
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 10:16
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.
אִי (iy) is an interjection meaning 'woe' or 'alas'. It is a short form derived from another Hebrew word and is noted for its late usage. The entries consistently emphasize its function as an expression of lament.
אִי interj. alas! (late)
base
H337 אִי
337 'iy ee
short from 188; alas!:--woe.
see HEBREW for 0188
אִי (i) — woe!.
alas!, woe!
Part — ParticleHTi
Is sometimes used in our Bibles where a softer expression would be at least equally proper: "Woe to such a one!" is in our language a threat or imprecation of some calamity, natural or judicial, to befall a person; but this is not always the meaning of the word in Scripture. We find the expression, "Woe is me!" that is, Alas for my sufferings! And, "Woe to the women with child, and those who give suck!" that is, Alas for their redoubled sufferings in times of distress! If in the denunciatory language of Christ, we should read, "Alas for thee, Chorazin! Alas for thee, Bethsaida!" we should do not injustice to the general sentiments of the passage.
Yet in many cases the word woe is used in a fuller and more awful sense, expressing an inspired denunciation and foreshadowing of God’s wrath upon sinners; as when we read, "Woe to those who build houses by unrighteousness, and cities by blood;"…
ךְ (kh) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person feminine singular
HRd/Sp2fs — Preposition · suffixHRd/Sp2fs
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
N-cs — Noun common · feminine singular absoluteHNcfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Rel | N-ms | Suff — Particle · noun common masculine singular construct · suffixHTr/Ncmsc/Sp2fs
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
N-ms — Noun common · masculine singular absoluteHNcmsa
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
Conj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixHC/Ncmpc/Sp2fs
בֹּ֫קֶר (boqer) means 'morning' and is derived from the root word for 'dawn.' It encompasses the time of day when light begins to appear, marking the end of night and the start of a new day. The term can also refer to the next day or morning after a specific point in time. It is associated with brightness and joy following periods of distress.
בֹּ֫קֶר 214 n.m. morning
morning (of point of time, time at which, never during which, Eng. morning = forenoon
morrow, next day
base
H1242 בֹּ֫קֶר morning . morning (of point of time, time at which, never during which, Eng. morning = forenoon
. morrow, next day
1242 boqer bo'-ker
from 1239; properly, dawn (as the break of day); generally,
morning:--(+) day, early, morning, morrow.
see HEBREW for 01239
בֹּ֫קֶר (bo.qer) — morning.
1) morning, break of day
1a) morning
1a1) of end of night
1a2) of coming of daylight
1a3) of coming of sunrise
1a4) of beginning of day
1a5) of bright joy after night of distress (fig.)
1b) morrow, next day, next morning
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
mor'-ning: There are several Hebrew and Greek words which are rendered "morning," the most common in Hebrew being boqer, which occurs 180 times. It properly means "the breaking forth of the light," "the dawn," as in Ge 19:27; Jud 19:8,25,27. Another word with the same meaning is shachar (Ge 19:15; Ne 4:21; Isa 58:8). mishchar ("womb of the morning," Ps 110:3) is a poetical term derived from. the same root. See HIND OF THE MORNING. noghah, naghha' (Da 6:19 (Hebrew 20)), mean "brightness." hashkem, comes from…
- The second part of the day at the creation
Ge 1:5,8,13,19,23,31
- The first part of the natural day
- Ordained by God
- Began with first dawn
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
V-Qal-Imperf-3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp