Ecclesiastes 2:22 — Word Study
WLCכִּ֠י מֶֽה־ הֹוֶ֤ה לָֽאָדָם֙ בְּכָל־ עֲמָל֔וֹ וּבְרַעְי֖וֹן לִבּ֑וֹ שֶׁה֥וּא עָמֵ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
BSAForkîy whatmâh [what benefit, what profit] does a manʼâdâm gethâvâʼ for allkôl the toilʻâmâl [trouble, hard work] and strivingraʻyôwn [strong longing, vexation] with whichhûwʼ he laborsʻâmêl [works, is sorrowful] undertachath [beneath, in the presence of] the sunshemesh [the sun; the east or the west]
| Greek | English | Parsing |
|---|---|---|
| כִּ֠י | for | Particle |
| מֶֽה־ | what? | Pronoun |
| הֹוֶ֤ה | [is] becoming | Verb, Qal, participle (active) masculine singular |
| לָֽאָדָם֙ | to the person | Preposition, noun common masculine singular absolute |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| עֲמָל֔וֹ | toil his | Noun common both singular construct, suffix |
| וּבְרַעְי֖וֹן | and in [the] striving of | Conjunction, preposition, noun common masculine singular construct |
| לִבּ֑וֹ | heart his | Noun common masculine singular construct, suffix |
| שֶׁה֥וּא | that he | Particle, pronoun |
| עָמֵ֖ל | [was] a laborer | Adj |
| תַּ֥חַת | under | Noun common, masculine singular construct |
| הַשָּֽׁמֶשׁ׃ | the sun | Particle, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For what does a man get for all the toil and striving with which he labors under the sun? |
| KJV | For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? |
| ASV | For what hath a man of all his labor, and of the striving of his heart, wherein he laboreth under the sun? |
| YLT | For what hath been to a man by all his labour, and by the thought of his heart that he laboured at under the sun? |
| WEB | For what does a man have of all his labor and of the striving of his heart, in which he labors under the sun? |
| BBE | What does a man get for all his work, and for the weight of care with which he has done his work under the sun? |
The translations are consistent in their rendering of עֲמָל֔וֹ as toil or labor.
The sentence is structured around a central inquiry with supporting phrases that elaborate on the nature of labor and its context.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמָה
verbהָוָה
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 2:22
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 the Value of Laborgenerated
Ecclesiastes 2:22 explores the futility of human labor and striving. The Teacher reflects on the efforts people exert in their work and questions the ultimate benefit of such toil. This theme is consistent throughout Ecclesiastes, where the transient nature of life and the seeming vanity of human endeavors are examined, as also seen in Ecclesiastes 1:3 and Ecclesiastes 3:9.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 1:3 | What does a man gain from all his labor, at which he toils under the sun? |
| 2 | Ecclesiastes 3:9 | What does the worker gain from his toil? |
| 3 | Ecclesiastes 5:10–11 | He who loves money is never satisfied by money, and he who loves wealth is never satisfied by income. This too is futile. |
| 4 | Ecclesiastes 6:7–8 | All a man’s labor is for his mouth, yet his appetite is never satisfied. |
| 5 | Ecclesiastes 8:15 | So I commended the enjoyment of life, because there is nothing better for a man under the sun than to eat and drink and be merry. For this joy will accompany him in his labor during the days of his life that God gives him under the sun. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — עֲמָל֔וֹ, a.ma.Logenerated
The noun עָמָל (amal) refers to toil, labor, or trouble. It encompasses both physical and mental effort, often implying hardship or sorrow. The parsing indicates it is a common noun in singular form, suggesting an individual’s toil or labor.
In this verse, it emphasizes the burdensome nature of work and the emotional toll it can take on a person. The Teacher uses this term to highlight the struggle inherent in human existence, questioning whether such efforts yield any lasting benefit.
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 clause is governed by the verb הֹוֶ֤ה, [is] becoming, which serves as the focal point of the inquiry. The structure includes a prepositional phrase indicating the context of labor, followed by a noun phrase that specifies the subject of the toil.
The Hebrew word order places emphasis on the subject מֶֽה־, what?, highlighting the Teacher's probing question about the value of human effort.
Septuagint Backgroundgenerated
The Septuagint translates עֲמָל֔וֹ as μοχθέω, which conveys a sense of laboring or working hard. This choice reflects a focus on the effort involved, aligning with the Hebrew's emphasis on toil and struggle.
The use of ὑπο for תַּ֥חַת indicates a similar emphasis on the condition of being beneath or under, maintaining the original sense of the Hebrew text.
In plain words — the whole versegenerated
Ecclesiastes 2:22 asks what benefit a person gains from all their hard work and striving in life. The Teacher reflects on the struggles of labor and the sorrow it can bring, questioning whether such efforts yield any lasting profit.
Frequently Asked Questionsgenerated
Toil refers to the hard work and effort that can lead to stress and sorrow, highlighting the burdens of life.
The Teacher reflects on the fleeting nature of life and the seeming futility of human endeavors, suggesting that much effort may not lead to lasting rewards.
This verse encapsulates the theme of Ecclesiastes, where the Teacher examines the meaning of life and the vanity of human pursuits.
We can consider the balance between work and enjoyment in life, recognizing that excessive striving may lead to sorrow rather than fulfillment.
Reflection Questionsgenerated
- In what areas of my life do I feel my toil is unproductive or burdensome?
- How can I find joy in my work despite the challenges I face?
- What does this verse teach me about the purpose of my efforts?
- How can I apply the Teacher's reflections to my daily life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ecclesiastes 2:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor what hath man of all his labour, and of the vexation of his heart?.... What profit has he by it, when there is so much vexation in it, both in getting it, and in the thought of leaving it to others?
Read John Gill on Ecclesiastes 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? No JFB commentary on this verse.
Read Robert Jamieson on Ecclesiastes 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhat comfort or benefit remains to any man after this short and frail life is once ended? or, what advantage hath he by all his labours above him who never laboured, and yet enjoyeth all the fruits of his labours?
Read Matthew Poole on Ecclesiastes 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 2:22 For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?Ver. 22. For what hath a man of all his labour.] What makes he of it, everything reckoned? See Ecclesiastes 1:3. What takes he with him when he dies, more than a poor winding sheet? As that great Emperor of Egypt caused to be proclaimed at his funeral, that that shirt of his, there hanged up for the purpose, was all that he now had of all his labour and great achievements. Saladin the mighty monarch of the East is gone, and hath taken no more with him than what you see, said the bare priest that went before the bier. Carion. Chron.
Read John Trapp on Ecclesiastes 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. For what hath man of all his laborer] Labour of body, disappointment of hope, and vexation of heart, have been all my portion.
Read AdamClarke on Ecclesiastes 2 →CambridgeThe Cambridge Bible for Schools and Colleges22. the vexation of his heart] The word differs from that for which “feeding on wind” has been suggested, but is akin to it, and has been, as in Ecclesiastes 1:17, rendered by meditation. Here, perhaps, “corroding care” would best convey its meaning.
Read Cambridge on Ecclesiastes 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22. What hath man — That is, man has nothing — nothing solid and abiding — when the accumulations of a working life pass from his name and lineage.
Read Daniel Denison Whedon on Ecclesiastes 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For what does a man get for all the toil and striving with which he labors under the sun?
For what does a man have of all his labor and of the striving of his heart, in which he labors under the sun?
For what does a man get for all the toil and striving with which he labors under the sun?
What does a man acquire from all his labor and from the anxiety that accompanies his toil on earth?
Tyndale line
For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?
For what hath a man of all his labor, and of the striving of his heart, wherein he laboreth under the sun?
For what hath a man of all his labour, and of the striving of his heart, wherein he laboureth under the sun?
For what hath man of all his labor, and of the vexation of his heart, in which he hath labored under the sun?
For what hath man of all his trauaile and griefe of his heart, wherein he hath trauailed vnder the sunne?
Strictly literal
For what will man have of all his labour and of the striving of his heart, wherewith he hath wearied himself under the sun?
For what hath been to a man by all his labour, and by the thought of his heart that he laboured at under the sun?
For what has been to a man by all his labor, and by the thought of his heart that he labored at under the sun?
For what doth a man obtain of all his toil, and of the torture of his heart, wherewith he toileth under the sun?
For what profit does the person gain who works so hard and tries in his heart to complete his labors under the sun?
From the Latin
For what profit shall a man have of all his labour, and vexation of spirit, with which he bath been tormented under the sun?
Simplified
What do you get here on earth for all your hard work and worry?
What does a man get for all his work, and for the weight of care with which he has done his work under the sun?
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 in the wording of Ecclesiastes 2:22, with both texts conveying the same essential meaning regarding the futility of human labor.
כִּ֠י מֶֽה־ הֹוֶ֤ה לָֽאָדָם֙ בְּכָל־ עֲמָל֔וֹ וּבְרַעְי֖וֹן לִבּ֑וֹ שֶׁה֥וּא עָמֵ֖ל תַּ֥חַת הַשָּֽׁמֶשׁ׃
12 of the 12 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 2:22
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
הָוָא (hava') and הָוָה (havah) are related Hebrew verbs. They cover meanings such as 'to fall' and 'to be' or 'to become.' The entries suggest a connection to existence and change, with hava' linked to breathing and being. There is an Aramaic equivalent noted, but no significant disagreement among the lexicons.
[הָוָא] vb. fall
base
[הָוָה] vb. become
base
H1933a הָוָא fall H1933b הָוָה become
1933 hava' haw-vaw'
or havah {haw-vaw'}; a primitive root (compare 183, 1961)
supposed to mean properly, to breathe; to be (in the sense of
existence):--be, X have.
see HEBREW for 0183
see HEBREW for 01961
הָוָא (ha.va) — to fall.
1) Qal)
1a) to fall
הָוָה (ha.vah) — to be.
1) Qal)
1a) to be, become, exist, happen
Aramaic equivalent: ha.va (הֲוָא "to be" H1934)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
N-cs | Suff — Noun common both singular construct · suffixHNcbsc/Sp3ms
רַעְיוֹן (ra'yown) refers to a sense of desire or vexation, derived from related roots. It encompasses meanings like longing and striving, and has an Aramaic equivalent that translates to 'thought.' The entries suggest a connection to emotional states, but do not provide specific Old Testament references.
רַעְיוֹן n.[m.] id. [t.dm.ac]
base
H7475 רַעְיוֹן
7475 ra`yown rah-yone'
from 7462 in the sense of 7469; desire:--vexation.
see HEBREW for 07462
see HEBREW for 07469
רַעְיוֹן (ra.yon) — striving.
longing, striving
Aramaic equivalent: ra.yon (רַעְיוֹן "thought" H7476)
Conj | Prep | N-ms — Conjunction · preposition · noun common masculine singular constructHC/R/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word לֵב (lev) means 'heart' and encompasses the inner man, mind, will, and emotions. It refers to the center of feelings, intellect, and moral character, as well as the seat of appetites and courage. The entries suggest a broad range of meanings related to human experience and thought, with a specific mention of its use in Jeremiah 51:1.
לֵב 599 n.m. (f.) inner man, mind, will, heart
seldom of things in the midst of the sea
elsewhere of men
the inner man in contrast with the outer
the inner man, indef., soul, comprehending mind, affections and will
specific reference to mind
spec. ref. to inclinations, resolutions and determinations of the will
spec. ref. to conscience
[various]
for the man himself
as seat of appetites
as seat of emotions and passions
seat of courage
base
לֵב קָמָי prob. late Atbash Je 51:1.
ref
H3820a לֵב inner man, mind, will, heart . seldom of things in the midst of the sea
. elsewhere of men . the inner man in contrast with the outer
. the inner man, indef., soul, comprehending mind, affections and will
. specific reference to mind
. spec. ref. to inclinations, resolutions and determinations of the will
. spec. ref. to conscience
. [various]
. for the man himself
. as seat of appetites
. as seat of emotions and passions
. seat of courage
H3820b לֵב קָמָי prob. late Atbash
3820 leb labe
a form of 3824; the heart; also used (figuratively) very
widely for the feelings, the will and even the intellect;
likewise for the centre of anything:--+ care for, comfortably,
consent, X considered, courag(-eous), friend(-ly), ((broken-),
(hard-), (merry-), (stiff-), (stout-), double) heart((-ed)), X
heed, X I, kindly, midst, mind(-ed), X regard((-ed)), X
themselves, X unawares, understanding, X well, willingly,
wisdom.
see HEBREW for 03824
לֵב (lev) — heart.
1) inner man, mind, will, heart, understanding
1a) inner part, midst
1a1) midst (of things)
1a2) heart (of man)
1a3) soul, heart (of man)
1a4) mind, knowledge, thinking, reflection, memory
1a5) inclination, resolution, determination (of will)
1a6) conscience
1a7) heart (of moral character)
1a8) as seat of appetites
1a9) as seat of emotions and passions 1a10) as seat of courage
לֵב (lev) — Leb.
§ Leb- = "heart of"
(probably a cryptic name for Babylon by Atbash)
HNcmsc/Sp3ms — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
pron 3p s
1) he, she, it
1a) himself (with emphasis)
1b) resuming subj with emphasis
1c) (with minimum emphasis following predicate)
1d) (anticipating subj)
1e) (emphasising predicate)
1f) that, it (neuter) demons pron
2) that (with article)
Rel | Pron — Particle · pronounHTr/Pp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עָמֵל (amel) refers to a laborer or sufferer, emphasizing toil and hardship. The word can denote both a concrete worker and a figurative sense of sorrow or misery. It is derived from a root that implies toiling, and it appears in contexts that highlight labor and suffering.
עָמֵל n.m. laborer, sufferer
base
עָמֵל adj.verb. toiling, only Ec, as pred.
base
H6001a עָמֵל laborer, sufferer H6001b עָמֵל adj. verb. toiling
6001 `amel aw-male'
from 5998; toiling; concretely, a laborer; figuratively,
sorrowful:--that laboureth, that is a misery, had taken
(labour), wicked, workman.
see HEBREW for 05998
עָמֵל (a.mel) — labour(er).
1) labourer, sufferer, wretched one
1a) labourer, workman
1b) sufferer
עָמֵל (a.mel) — laborious.
adj v
toiling
Adj — AdjHAamsa
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