Ecclesiastes 5:17 — Word Study
WLCגַּ֥ם כָּל־ יָמָ֖יו בַּחֹ֣שֶׁךְ יֹאכֵ֑ל וְכָעַ֥ס הַרְבֵּ֖ה וְחָלְי֥וֹ וָקָֽצֶף׃
BSAallkôl [the entirety of] his daysyôwm he eatsʼâkal [consumes, devours]
| Greek | English | Parsing |
|---|---|---|
| גַּ֥ם | also | Adverb |
| כָּל־ | all | Noun common, masculine singular construct |
| יָמָ֖יו | days his | Noun common masculine plural construct, suffix |
| בַּחֹ֣שֶׁךְ | in darkness | Preposition, noun common masculine singular absolute |
| יֹאכֵ֑ל | he eats | Verb, Qal, imperfect third person masculine singular |
| וְכָעַ֥ס | and he is vexed | Verb, Qal, sequential perfect third person masculine singular |
| הַרְבֵּ֖ה | greatly | Verb, Hiphil, infinitive absolute |
| וְחָלְי֥וֹ | and sickness his | Conjunction, noun common masculine singular construct, suffix |
| וָקָֽצֶף׃ | and anger | Conjunction, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Moreover, all his days he eats in darkness, with much sorrow, sickness, and anger. |
| KJV | All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. |
| ASV | All his days also he eateth in darkness, and he is sore vexed, and hath sickness and wrath. |
| YLT | Also all his days in darkness he consumeth, and sadness, and wrath, and sickness abound. |
| WEB | All his days he also eats in darkness, he is frustrated, and has sickness and wrath. |
| BBE | All his days are in the dark, and he has much sorrow, pain, disease, and trouble. |
Where they part company is in the emotional states described — see How Translations Differ.
One main clause with two phrases that describe the conditions of eating, emphasizing the heaviness of the subject's experience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיָפֶה
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 5:17
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 Futility of Lifegenerated
Ecclesiastes 5:17 reflects on the struggles of life, illustrating a man who spends his days in darkness and sorrow. This passage highlights the futility of toil and the emotional burdens that accompany existence, as seen in the broader context of Ecclesiastes, where the Preacher examines the meaning of life and the inevitability of death. The surrounding verses, 16 and 18, further emphasize the transient nature of life and the importance of finding satisfaction in one's labor.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:17 | And to Adam He said: “Because you have listened to the voice of your wife and have eaten from the tree of which I commanded you not to eat, cursed is the ground because of you; through toil you will eat of it all the days of your life. |
| 2 | 1 Kings 17:12 | But she replied, “As surely as the LORD your God lives, I have no bread—only a handful of flour in a jar and a little oil in a jug. Look, I am gathering a couple of sticks to take home and prepare a meal for myself and my son, so that we may eat it and die.” |
| 3 | Job 21:25 | Yet another man dies in the bitterness of his soul, having never tasted prosperity. |
| 4 | Psalm 78:33 | So He ended their days in futility, and their years in sudden terror. |
| 5 | Psalm 102:9 | For I have eaten ashes like bread and mixed my drink with tears |
The Treasury of Scripture Knowledge — 15 references, hung on the phrase they belong to
The Key Word — יֹאכֵ֑ל, yo.Khelgenerated
The verb יֹאכֵ֑ל (yo.Khel) means 'to eat' and is derived from the root אָכַל (akal), which encompasses the act of consuming food. In this context, it conveys not just the physical act of eating but also the idea of devouring life experiences, albeit in a state of darkness and despair.
The parsing indicates it is a third person masculine singular imperfect verb, suggesting an ongoing action — he continuously eats throughout his days. This reflects the repetitive nature of his existence, filled with sorrow and sickness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses eats for יֹאכֵ֑ל, and this is consistent across the KJV, ASV, and WEB.
Sentence Structuregenerated
The main verb is יֹאכֵ֑ל, he eats, which governs the clause. The structure is complex, with multiple phrases describing the conditions of his eating: בַּחֹ֣שֶׁךְ (in darkness), followed by the emotional states וְכָעַ֥ס (and he is vexed), הַרְבֵּ֖ה (greatly), וְחָלְי֥וֹ (and sickness his), and וָקָֽצֶף (and anger).
The Hebrew word order emphasizes the state of being in darkness, which is central to the meaning of the verse. The adverbial phrases enhance the description of his condition, illustrating the heaviness of his existence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew יֹאכֵ֑ל is rendered as φαγεῖν (phagein), which means 'to eat' but carries a more general connotation of consuming. This choice reflects a broader understanding of nourishment, perhaps indicating not just physical sustenance but the consumption of life's experiences.
The Greek translation also reflects the emotional states with terms that may suggest a more philosophical interpretation of the burdens faced, aligning with the themes of despair present in the original Hebrew.
In plain words — the whole versegenerated
Ecclesiastes 5:17 tells us that a man spends all his days eating in darkness, filled with sorrow, sickness, and anger. This verse highlights the struggles and emotional burdens that accompany life, emphasizing the futility of his existence.
Frequently Asked Questionsgenerated
Eating in darkness symbolizes a life lived without joy or fulfillment, suggesting a state of despair.
This verse reflects the Preacher's exploration of life's meaning, emphasizing the futility of toil and the emotional struggles inherent in human existence.
Sorrow and sickness represent the emotional and physical burdens that can overshadow a person's life, highlighting the challenges faced in the human condition.
Anger signifies the emotional turmoil that can arise from a life filled with despair, illustrating the complex nature of human emotions.
Reflection Questionsgenerated
- In what ways do I experience darkness in my own life, and how can I seek light?
- How can I find meaning in my daily struggles, similar to the reflections in Ecclesiastes?
- What steps can I take to address the emotional burdens I carry, such as sorrow and anger?
- How can I support others who may be experiencing similar feelings of despair and darkness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 5:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll his days also he eateth in darkness,.... To all that has been said is added another evil, that attends such whose hearts are inordinately set on riches; that all their days, throughout the whole
Read John Gill on Ecclesiastes 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness. Eateth - appropriately put for 'liveth' in general, as connected with Ecclesiastes 5:11-12; Ecclesiastes 5:18.
Read Robert Jamieson on Ecclesiastes 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll his days, to wit, of his life, also he eateth in darkness; he hath no comfort in his estate, but even when he eats, when other men relax their minds, and use freedom and cheerfulness, he doth it with anxiety and discontent, as grudging even at his own necessary expenses, and tormenting himself with cares about getting, and disposing, and keeping his estate. He hath much sorrow and wrath with his sickness; when he falls sick, and presageth or feareth his death, he is filled with rage, because he is cut off before he hath accomplished his designs, and because he must leave that wealth and world in which all his hopes and happiness lie, and must go to give up a doleful account to his Judge…
Read Matthew Poole on Ecclesiastes 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 5:17 All his days also he eateth in darkness, and [he hath] much sorrow and wrath with his sickness.Ver. 17. All his days also he eats in darkness,] i.e., He lives besides that he hath, and cannot so much as be merry at meat. Hence is much sorrow, wrath, and sickness, especially if spoiled of his goods, which he made his god; he is no less troubled than Laban was for his teraphim, or Micah for his idol. He is mad almost, and ready to hang himself for woe, having much fretting, foaming, fuming, anger, languor, ready to flee at God and men.
Read John Trapp on Ecclesiastes 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) We pass without notice some variations of translation in this verse, which do not materially affect the sense.
Read Charles John Ellicott on Ecclesiastes 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. All his days also he eateth in darkness] Even his enjoyments are embittered by uncertainty. He fears for his goods; the possibility of being deprived of them fills his heart with anguish. But instead of יאכל yochel, "he shall eat," ילך yelech, "he shall walk," is the reading of several MSS. He walks in darkness - he has no evidence of salvation. There is no ray of light from God to penetrate the gloom; and all beyond life is darkness impenetrable! And wrath with his sickness.] His last hours are awful; for, "Counting on long years of pleasure here, He's quite unfurnish'd for the world to come." BLAIR. He is full of anguish at the thought of death; but the fear of it is horrible.…
Read AdamClarke on Ecclesiastes 5 →CambridgeThe Cambridge Bible for Schools and Colleges17. he eateth in darkness] The words are so natural a figure of a cheerless life with no “sweetness and light” in it (comp. Micah 7:8), that there is something almost ludicrous in the prosaic literalism which interprets them, either (1) of the miser as eating in the dark to save candlelight, or (2) working all day and waiting till nightfall before he sits down to a meal. much sorrow and wrath with his sickness] Better, and sickness and wrath. The Hebrew gives a conjunction and not a preposition. The words have been variously taken, (1) “is much disturbed and hath grief and vexation,” (2) “grieveth himself much, and oh! for his sorrow and hatred,” but the general meaning remains the same.…
Read Cambridge on Ecclesiastes 5 →Albert Barnes1798–1870Barnes' Notes on the BibleHath much sorrow ... - Rather, is very sad and hath pain and vexation.
Read Albert Barnes on Ecclesiastes 5 →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
Moreover, all his days he eats in darkness, with much sorrow, sickness, and anger.
All his days he also eats in darkness, he is frustrated, and has sickness and wrath.
Moreover, all his days he eats in darkness, with much sorrow, sickness, and anger.
Surely, he ate in darkness every day of his life, and he suffered greatly with sickness and anger.
Tyndale line
All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
All his days also he eateth in darkness, and he is sore vexed, and hath sickness and wrath.
All his days also he eateth in darkness, and he is sore vexed and hath sickness and wrath.
All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
Beholde then, what I haue seene good, that it is comely to eate, and to drinke, and to take pleasure in all his labour, wherein he traueileth vnder the sunne, the whole nomber of the dayes of his life, which God giueth him: for this is his portion.
Strictly literal
All his days also he eateth in darkness, and hath much vexation, and sickness, and irritation.
Also all his days in darkness he consumeth, and sadness, and wrath, and sickness abound.
He also consumes all his days in darkness, and sadness, and wrath, and sickness abound.
(5:16) All his days also had he to eat in darkness, and hath had much vexation and wrath with his sickness.
During his days he eats with darkness and is greatly distressed with sickness and anger.
From the Latin
This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.
Simplified
They live their lives in darkness, very frustrated, sick, and resentful.
All his days are in the dark, and he has much sorrow, pain, disease, and trouble.
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 align closely, with 9 of the 9 words matched. The Dead Sea Scrolls (4Q109) contain partial restorations but agree with the overall message, indicating a consistent tradition in the transmission of this verse.
גַּ֥ם כָּל־ יָמָ֖יו בַּחֹ֣שֶׁךְ יֹאכֵ֑ל וְכָעַ֥ס הַרְבֵּ֖ה וְחָלְי֥וֹ וָקָֽצֶף׃
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.
[הנה] [אשר] ראיתי אני טוב [אשר] [יפה] [לאכול] [ולשתות] [ולראות] טובה בכול עמל׳ו [שיעמל] [תחת] [השמש] [מספר] [ימי] [חי׳ו] אשר נתן ל׳ו
7 words on the leather — 2 partly restored, 13 supplied entire by an editor.
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 5:17
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.
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
HD — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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 — Noun common · masculine singular constructHNcmsc
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).
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
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)
Prep | V-Qal-Inf-a — Verb · Qal · imperfect third person masculine singularHVqi3ms
כָּעַס (ka`as) is a Hebrew verb that conveys a range of emotions related to anger and vexation. It can mean to be angry, vexed, or indignant, and can also imply provoking someone to anger. The word has different forms, including Qal (to be angry), Piel (to provoke to anger), and Hiphil (to vex).
כָּעַס vb. be vexed, angry
Qal
be vexed, indignant
be angry
Piel. provoke to anger
Hiph.
vex
vex, provoke to anger
base
H3707 כָּעַס be vexed, angry
3707 ka`ac kaw-as'
a primitive root; to trouble; by implication, to grieve,
rage, be indignant:--be angry, be grieved, take indignation,
provoke (to anger, unto wrath), have sorrow, vex, be wroth.
כָּעַס (ka.as) — to provoke.
1) to be angry, be vexed, be indignant, be wroth, be grieved, provoke to anger and wrath
1a) (Qal)
1a1) to be vexed, be indignant
1a2) to be angry
1b) (Piel) to provoke to anger
1c) (Hiphil)
1c1) to vex
1c2) to vex, provoke to anger
Hc/Vqq3ms — Verb · Qal · sequential perfect third person masculine singularHc/Vqq3ms
רָבָה (rabah) is a Hebrew verb meaning to increase or multiply, encompassing ideas of becoming great, numerous, or abundant. It has various forms, including Qal (to become many), Piel (to make large), and Hiphil (to make much). The word also appears in a context related to shooting in Genesis 21:20. There is a noted Aramaic equivalent, רְבָה.
[רָבָה] 225 vb. be, or become, much, many, great
Qal 59
become many, numerous
be great
grow great (Aramaism)
Pi. 4 make large, increase
Hiph. 162
H7235a רָבָה be, or become, much, many, great .. become many, numerous
. . be great
. grow great (Aramaism)
. make large, increase
. . make much or many
. make great, obj. pers.
H7235b רָבָה shoot
7235 rabah raw-baw'
a primitive root; to increase (in whatever respect):--(bring
in) abundance (X -antly), + archer (by mistake for 7232), be
in authority, bring up, X continue, enlarge, excel,
exceeding(-ly), be full of, (be, make) great(-er, -ly,
X -ness), grow up, heap, increase, be long, (be, give, have,
make, use) many (a time), (any, be, give, give the, have) more
(in number), (ask, be, be so, gather, over, take, yield) much
(greater, more), (make to) multiply, nourish, plenty(-eous), X
process (of time), sore, store, thoroughly, very.
see HEBREW for 07232
רָבָה (ra.vah) — to multiply.
1) be or become great, be or become many, be or become much, be or become numerous
1a) (Qal)
1a1) to become many, become numerous, multiply (of people, animals, things)
1a2) to be or grow great
1b) (Piel) to make large, enlarge, increase, become many
1c) (Hiphil)
1c1) to make much, make many, have many
1c1a) to multiply, increase
1c1b) to make much to do, do much in respect of, transgress greatly
1c1c) to increase greatly or exceedingly
1c2) to make great, enlarge, do much
Aramaic equivalent: re.vah (רְבָה "to grow great" H7236)
רָבָה (ra.vah) — to shoot.
(Qal) to shoot
HVhaa — Verb · Hiphil · infinitive absoluteHVhaa
חֳלִי (choliy) refers to sickness or disease. It is derived from the root word meaning malady or calamity, and encompasses concepts of illness and grief. The entries consistently emphasize its connection to physical and emotional ailments.
חֳלִי n.m. sickness
base
H2483 חֳלִי sickness
2483 choliy khol-ee'
from 2470; malady, anxiety, calamity:--disease, grief, (is)
sick(-ness).
see HEBREW for 02470
חֳלִי (cho.li) — sickness.
sickness
HC/Ncmsc/Sp3ms — Conjunction · noun common masculine singular construct · suffixHC/Ncmsc/Sp3ms
קֶ֫צֶף (qetseph) primarily means 'wrath' or 'anger,' often associated with God or man. It can also refer to a 'splinter' or 'twig,' though this meaning is uncertain and appears only in Hosea 10:7. The word is derived from a root meaning to chip off, suggesting a connection between the two meanings.
ref
H7110a קֶ֫צֶף wrath H7110b קֶ֫צֶף prob. splinter
7110 qetseph keh'-tsef
from 7107; a splinter (as chipped off); figuratively, rage or
strife:--foam, indignation, X sore, wrath.
see HEBREW for 07107
קֶ֫צֶף (qe.tseph) — wrath.
1) wrath, anger
1a) of God
1b) of man
קֶ֫צֶף (qe.tseph) — splinter.
1) splinter, twig, broken twig
1a) meaning uncertain
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
an'-ger: In the Old Testament, the translation of several Hebrew words, especially of 'aph (lit. "nostril," "countenance"), which is used some 45 times of human, 177 times of Divine, anger (OHL). The word occurs rarely in the New Testament (Mr 3:5; Eph 4:31; Col 3:8; Re 14:10), its place being taken by the word "wrath" (see WRATH). As a translation of words denoting God's "anger," the English word is unfortunate so far as it may seem to imply selfish, malicious or vindictive personal feeling. The anger of God is the response of His holiness to outbreaking sin. Particularly when it culminates in action is it rightly called Has "wrath." The Old Testament doctrine of God's anger…
Anger
The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).
A violent emotion of a painful nature, sometimes arising spontaneously upon just occasion, but usually characterized in the Bible as a great sin, Mt 5:22 Eph 4:31 Col 3:8. Even when just, our anger should be mitigated by a due consideration of the circumstances of the offence and the state of mind of the offender; of the folly and ill-results of this passion; of the claims of the gospel, and of our own need of forgiveness from others, but especially from God, Mt 6:15. Anger is in Scripture frequently attributed to God, Mt 7:11 28:20; not that he is liable to those violent emotions which this passion produces, but…