Ecclesiastes 10:5 — Word Study
WLCיֵ֣שׁ רָעָ֔ה רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ כִּשְׁגָגָ֕ה שֶׁיֹּצָ֖א מִלִּפְנֵ֥י הַשַּׁלִּֽיט׃
BSAThere isyêsh [exists, has being] an evilraʻ [moral or natural harm] I have seenrâʼâh■ [observed, looked after] undertachath [below, in the presence of] the sunshemesh [the celestial body] an errorshᵉgâgâh [unintentional mistake, sin] that proceedsyâtsâʼ [goes out, comes from] frompânîym the rulershallîyṭ [one in charge, having power over others, a leader]
| Greek | English | Parsing |
|---|---|---|
| יֵ֣שׁ | there | Part |
| רָעָ֔ה | [is] an evil | Noun common, feminine singular absolute |
| רָאִ֖יתִי | [which] I have seen | Verb, Qal, perfect first person common singular |
| תַּ֣חַת | under | Noun common, masculine singular construct |
| הַשָּׁ֑מֶשׁ | the sun | Particle, noun common both singular absolute |
| כִּשְׁגָגָ֕ה | like an inadvertence | Preposition, noun common feminine singular absolute |
| שֶׁיֹּצָ֖א | that [is] going forth | Particle, verb qal participle (active) feminine singular |
| מִלִּפְנֵ֥י | from to before | Preposition, preposition, noun common masculine plural construct |
| הַשַּׁלִּֽיט׃ | the ruler | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | There is an evil I have seen under the sun— an error that proceeds from the ruler: |
| KJV | There is an evil which I have seen under the sun, as an error which proceedeth from the ruler: |
| ASV | There is an evil which I have seen under the sun, as it were an error which proceedeth from the ruler: |
| YLT | There is an evil I have seen under the sun, As an error that goeth out from the ruler, |
| WEB | There is an evil which I have seen under the sun, the sort of error which proceeds from the ruler. |
| BBE | There is an evil which I have seen under the sun, like an error which comes by chance from a ruler: |
Where they part company is כִּשְׁגָגָ֕ה — see How Translations Differ.
One main clause with two subordinate phrases providing additional context.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
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 10:5
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 Authoritygenerated
Ecclesiastes 10:5 presents a contemplation on the nature of authority and the errors that can arise from those in power. The passage highlights the observation of an evil that exists under the sun, emphasizing the moral implications of leadership. This theme resonates throughout Ecclesiastes, where the writer often reflects on the paradoxes of life and the human condition, as seen in surrounding verses like Ecclesiastes 10:4 and Ecclesiastes 10:6.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 4:7 | Again, I saw futility under the sun. |
| 2 | Ecclesiastes 5:13 | There is a grievous evil I have seen under the sun: wealth hoarded to the harm of its owner, |
| 3 | Ecclesiastes 6:1 | There is another evil I have seen under the sun, and it weighs heavily upon mankind: |
| 4 | Ecclesiastes 9:3 | This is an evil in everything that is done under the sun: There is one fate for everyone. Furthermore, the hearts of men are full of evil and madness while they are alive, and afterward they join the dead. |
| 5 | Ecclesiastes 3:16 | Furthermore, I saw under the sun that in the place of judgment there is wickedness, and in the place of righteousness there is wickedness. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יֵשׁ, yeshgenerated
The Hebrew word יֵשׁ (yesh) signifies existence or being, functioning as a copula to assert the presence of something. It is used to indicate that something is present or occurs, similar to saying 'there is' or 'there are'. This word appears frequently in the Hebrew Bible, emphasizing the reality of various situations.
In this context, it introduces the existence of an evil, setting the stage for the subsequent moral observation. The use of יֵשׁ highlights the author's assertion that this evil is not just a thought but a recognized reality in the world.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb in this verse is יֵ֣שׁ, there is, which governs the entire structure. The sentence consists of a subject phrase identifying the evil and a series of prepositional phrases that elaborate on the context of the observation.
The construction emphasizes the existence of the evil under the sun, with the phrase כִּשְׁגָגָ֕ה following to describe the nature of the error, linking it back to the ruler's actions.
Septuagint Backgroundgenerated
The Septuagint translates יֵשׁ as ἔστιν (estin), which also conveys existence. This choice aligns with the Hebrew meaning, indicating that the translators understood the significance of asserting the presence of the evil.
The Greek term πονηρία is used for רָעָה, suggesting a focus on moral wrongdoing, which reflects the Hebrew's emphasis on evil as both moral and natural harm.
In plain words — the whole versegenerated
Ecclesiastes 10:5 notes an evil observed under the sun, specifically an error that comes from those in authority. This highlights the potential for mistakes and moral failures among leaders, a recurring theme in the book of Ecclesiastes.
Frequently Asked Questionsgenerated
The author refers to a troubling situation or moral failure that he has observed in the world, particularly related to those in power.
This verse illustrates the idea that those in power can make errors that have significant consequences, reflecting on the nature of leadership and responsibility.
The phrase 'under the sun' often denotes the earthly realm and human experience, emphasizing the observations made in the context of life and its challenges.
This verse connects to the broader themes in Ecclesiastes regarding the nature of life, the unpredictability of human behavior, and the moral dilemmas faced in society.
Reflection Questionsgenerated
- What are some examples of errors made by leaders that you have observed in your own life?
- How can we approach authority with a sense of responsibility and awareness of potential mistakes?
- In what ways can we learn from the observations made in Ecclesiastes about the nature of power?
- How does recognizing the existence of evil influence our understanding of leadership and accountability?
The early church on this verse — how the Fathers read it
Jerome comments on Ecclesiastes, using this verse to illustrate the contrast between folly and wisdom in leadership.
"There is an evil that I have observed in the world as if it were an error proceeding from the ruler: folly is placed on lofty heights, while rich men sit in low places. I have seen slaves on horses and nobles walking on foot like slaves.Early Church Fathers on Ecclesiastes 10 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 10:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is an evil [which] I have seen under the sun,.... Which Solomon had observed in the course of his life, practised in some kingdoms and by some princes on earth, under the sun; for there is
Read John Gill on Ecclesiastes 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is an evil which I have seen under the sun, as an error which proceedeth from the ruler: There is an evil ... as [or through: since kª- is used in Psalms 10:4] an error which proceedeth from
Read Robert Jamieson on Ecclesiastes 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have observed another great vanity and misdemeanour amongst men. As an error which proceedeth from the ruler; so the sense is, like those errors which rulers commonly commit. Or rather, which is indeed an error proceeding from the ruler; for the following miscarriage must needs come from those who have power of conferring honour and power, &c. So the Hebrew caph is not a note of likeness, but of reality, as it Isaiah 5:10, and oft elsewhere.
Read Matthew Poole on Ecclesiastes 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 10:5 There is an evil [which] I have seen under the sun, as an error [which] proceedeth from the ruler:Ver. 5. As an error which proceedeth from the ruler.] Or, An ignorance, as Jerome renders it; ωςακουσιον - so the Septuagint - as a thing unwillingly done. An error, an infirmity it must be called, because committed by great ones; but in true account it is a gross evil, the very pest of virtue and cause of confusion - viz., the advancement of most unworthy and incapable persons, and that for the prince’ s pleasure sake, because he will seem absolute. An earl of Kildare was complained of to our Henry VIII, and when his adversary concluded his invective with, Finally, all…
Read John Trapp on Ecclesiastes 10 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Error.—The word is the same as at Ecclesiastes 10:6.
Read Charles John Ellicott on Ecclesiastes 10 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. An error which proceedeth from the ruler] What this error in the ruler is, the two following verses point out: it is simply this - an injudicious distribution of offices, and raising people to places of trust and confidence, who are destitute of merit, are neither of name nor family to excite public confidence, and are without property; so that they have no stake in the country, and their only solicitude must naturally be to enrich themselves, and provide for their poor relatives. This is frequent in the governments of the world; and favouritism has often brought prosperous nations to the brink of ruin. Folly was set in dignity; the man of property, sense, and name, in a low place.…
Read AdamClarke on Ecclesiastes 10 →CambridgeThe Cambridge Bible for Schools and Colleges5. as an error which proceedeth from the ruler] The last word serves as a link connecting this verse with the preceding. It might be wise at times to bow to the temper of a despotic ruler, but the ruler was not always right. What the Debater had seen was to him a blot upon the government of him who allowed it. There lies below the surface the half-suppressed thought that this anomaly, stated in the next verse, was as a blot in the government of the supreme Ruler of the Universe. Technically the word was used in the Mosaic Law of the involuntary sins of ignorance (Leviticus 4:22; Leviticus 4:27; Leviticus 5:18). The unequal distribution of honours seemed to men as a blunder of Providence.
Read Cambridge on Ecclesiastes 10 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. An evil — Koheleth speaks of this as occurring in his day and before his own eyes, (which could hardly have happened in the just reign of Solomon.) As an error, etc.
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
There is an evil I have seen under the sun— an error that proceeds from the ruler:
There is an evil which I have seen under the sun, the sort of error which proceeds from the ruler.
There is an evil I have seen under the sun—an error that proceeds from the ruler:
I have seen another misfortune on the earth: It is an error a ruler makes.
Tyndale line
There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
There is an evil which I have seen under the sun, as it were an error which proceedeth from the ruler:
There is an evil which I have seen under the sun, as it were an error which proceedeth from the ruler:
There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
There is an euil that I haue seene vnder the sunne, as an errour that proceedeth from the face of him that ruleth.
Strictly literal
There is an evil that I have seen under the sun, as an error [that] proceedeth from the ruler:
There is an evil I have seen under the sun, As an error that goeth out from the ruler,
There is an evil I have seen under the sun, || As ignorance that goes out from the ruler,
There is an evil which I have seen under the sun, like an error which proceedeth from the ruler:
There is an evil that I have seen under the sun, a kind of error that comes from a ruler:
From the Latin
There is an evil that I have seen under the sun, as it were by an error proceeding from the face of the prince:
Simplified
I also realized there's another evil here on earth: rulers make a big mistake
There is an evil which I have seen under the sun, like an error which comes by chance from a ruler:
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 this verse, with all words matched in the Hebrew and Greek translations. This consistency indicates a shared understanding of the text's meaning across these ancient witnesses.
יֵ֣שׁ רָעָ֔ה רָאִ֖יתִי תַּ֣חַת הַשָּׁ֑מֶשׁ כִּשְׁגָגָ֕ה שֶׁיֹּצָ֖א מִלִּפְנֵ֥י הַשַּׁלִּֽיט׃
9 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 10:5
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.
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
Part — PartHAcbsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
N-fs — Noun common · feminine singular absoluteHNcfsa
ev'-'-l, e'-vil ra`; poneros, @kakos, @kakon:
In the Bible it is represented as moral and physical. We choose to discuss the subject under these heads. Many of the evils that come upon men have not been intended by those who suffer for them. Disease, individual and national calamity, drought, scarcity of food, may not always be charged to the account of intentional wrong. Many times the innocent suffer with, and even for, the guilty. In such cases, only physical evil is apparent. Even when the suffering has been occasioned by sin or dereliction of duty, whether the wrong is active or passive, many, perhaps the majority of those who are injured, are not accountable in any way for the ills which come upon them. Neither is God the author of moral evil. "God cannot be tempted with evil, and he himself tempteth no man" (Jas 1:13).
→ APPEARANCE OF, TO BE AVOIDED Ro 14:1-23; 1Co 8:7-13; 10:28-33; 1Th 4:11,12; 5:22
→ INSTANCES OF
Paul, in refusing to eat what had been offered to idols 1Co 8:13
In supporting himself 1Co 9:7-23
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
תַּחַת (tachath) refers to the concept of being underneath or below. It can function as a noun meaning 'the under part,' or as an adverb and preposition indicating position or substitution, such as 'instead of' or 'for the sake of.' The word encompasses various uses, including physical placement and metaphorical meanings related to subjection or exchange.
תַּחַת n.[m.] the under part, hence as adv. accus. and prep. underneath, below, instead of
base
H8478 תַּחַת the under part, hence as adv. accus. and prep. underneath, below, instead of
8478 tachath takh'-ath
from the same as 8430; the bottom (as depressed); only
adverbially, below (often with prepositional prefix
underneath), in lieu of, etc.:--as, beneath, X flat,
in(-stead), (same) place (where...is), room, for...sake, stead
of, under, X unto, X when...was mine, whereas, (where-)fore,
with.
see HEBREW for 08430
תַּחַת (ta.chat) — underneath: under.
: under/below
1) the under part, beneath, instead of, as, for, for the sake of, flat, unto, where, whereas n m
1a) the under part adv accus
1b) beneath prep
1c) under, beneath
1c1) at the foot of (idiom)
1c2) sweetness, subjection, woman, being burdened or oppressed (fig)
1c3) of subjection or conquest
1d) what is under one, the place in which one stands
1d1) in one's place, the place in which one stands (idiom with reflexive pronoun)
1d2) in place of, instead of (in transferred sense)
1d3) in place of, in exchange or return for (of things mutually interchanged)
conj
1e) instead of, instead of that
1f) in return for that, because that in compounds
1g) in, under, into the place of (after verbs of motion)
1h) from under, from beneath, from under the hand of, from his place, under, beneath
תַּחַת (ta.chat) — underneath: instead.
: instead/in_place/exchange
Prep — Noun common · masculine singular constructHNcmsc
שֶׁ֫מֶשׁ (shemesh) means 'sun' and is derived from a root meaning 'to be brilliant.' It encompasses various meanings, including directions like east and west, and can refer to the sun as an object of worship. Additionally, it can denote shining pinnacles or battlements.
שֶׁ֫מֶשׁ 133 n.f. et m. sun
sun
of direction: toward sun-rise, = East
obj. of worship
other phr.
pinnacle, as glittering, shining
base
H8121 שֶׁ֫מֶשׁ sun
8121 shemesh sheh'-mesh
from an unused root meaning to be brilliant; the sun; by
implication, the east; figuratively, a ray, i.e. (arch.) a
notched battlement:--+ east side(-ward), sun ((rising)), +
west(-ward), window. See also 1053.
see HEBREW for 01053
שֶׁ֫מֶשׁ (she.mesh) — sun.
1) sun
1a) sun
1b) sunrise, sun-rising, east, sun-setting, west (of direction)
1c) sun (as object of illicit worship)
1d) openly, publicly (in other phrases)
1e) pinnacles, battlements, shields (as glittering or shining)
Art | N-cs — Particle · noun common both singular absoluteHTd/Ncbsa
Sun
(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26,27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).
In the history of "greater light," of the creation the sun is described as "greater light," in contradistinction to the moon, the "lesser light," in conjunction with which it was to serve "for signs and for seasons, and for days, and for years," while its special office was "to rule the day." (Genesis 1:14-16) The "signs" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the "seasons," both for agricultural operations and for religious festivals, and also in regulating the length and…
→ Created Ge 1:14-18; Ps 74:16; 136:7; Jer 31:35
→ Rising and setting of Ec 1:5
→ Diurnal motion of Ps 19:4,6
→ Worship of, forbidden De 4:19; 17:3
→ Worshiped Job 31:26-28; Jer 8:2; Eze 6:4,6; 8:16
→ Kings of Judah dedicate horses to 2Ki 23:11
→ Miracles concerning
שְׁגָגָה (shgagah) refers to a mistake or inadvertent transgression, specifically an unintentional sin or error. It is derived from the root word שָׁגָה (shagah). The entries consistently emphasize the concept of acting unwittingly or in ignorance.
שְׁגָגָה n.f. sin of error, inadvertence
base
H7684 שְׁגָגָה
7684 shgagah sheg-aw-gaw'
from 7683; a mistake or inadvertent transgression:--error,
ignorance, at unawares; unwittingly.
see HEBREW for 07683
שְׁגָגָה (she.ga.gah) — unintentionally.
1) sin, sin of error or inadvertence, inadvertent sin
1a) error
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Rel | V-Qal — Particle · verb qal participle (active) feminine singularHTr/Vqrfsa
forth: "Forth," adverb (from "for"), signifies movement
(1) forward,
(2) out of,
(3) beyond a certain boundary.
In a few instances in the Old Testament it is the translation of the preposition `al, properly "above," "upon" (2Ki 11:15; 2Ch 23:14; Am 7:17 the King James Version), and of chuts, "without" (Ge 39:13; Jud 19:25). "Forth" is often used as an expletive of various verbs, as "break (forth)," "bring (forth)," "call (forth)," etc. In the Gospel of John it is the translation of exo, "without," as "Lazarus, come forth" (11:43; so 15:6; 19:4 the King James Version…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | Prep | N-cp — Preposition · preposition · noun common masculine plural constructHR/R/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
שַׁלִּיט (shalit) refers to someone who has mastery or is domineering, often used to describe a ruler or someone in power. It is derived from the root meaning to have power, and can denote a prince or warrior. The term emphasizes authority and control.
שַׁלִּיט adj. having mastery, domineering
base
H7989 שַׁלִּיט having mastery, domineering
7989 shalliyt shal-leet'
from 7980; potent; concretely, a prince or
warrior:--governor, mighty, that hath power, ruler.
see HEBREW for 07980
שַׁלִּיט (shal.lit) — domineering.
1) having mastery, domineering, master
1a) having mastery
1a1) ruler (subst)
1b) domineering, imperious
Aramaic equivalent: shal.lit (שַׁלִּיט "ruling" H7990)
Art | Adj — ParticleHTd/Aamsa
rool'-er:
1. In the Old Testament:
(1) moshel, "ruler," "prince," "master" (tyrant), applied to Joseph in Egypt (Ge 45:8; compare Ps 105:21); to the Philistines (Jud 15:11); to David's descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Ps 105:20); to a wicked prince, a tyrant (Pr 28:15; compare Isa 14:5; 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in…