Ecclesiastes 5:9 — Word Study
WLCוְיִתְר֥וֹן אֶ֖רֶץ בַּכֹּ֣ל ה֑וּא מֶ֥לֶךְ לְשָׂדֶ֖ה נֶעֱבָֽד׃
BSAto loveʼâhab silverkeçeph notlôʼ to satisfysâbaʻ silverkeçeph who?mîy to loveʼâhab crowdhâmôwn notlôʼ producetᵉbûwʼâh [crops, income, revenue] alsogam thiszeh vanityhebel
| Greek | English | Parsing |
|---|---|---|
| וְיִתְר֥וֹן | and [the] profit of | Conjunction, noun common masculine singular construct |
| אֶ֖רֶץ | a land | Noun common, feminine singular absolute |
| בַּכֹּ֣ל | [is] in everything | Preposition, noun common masculine singular absolute |
| ה֑וּא | it | Pronoun |
| מֶ֥לֶךְ | a king | Noun common, masculine singular absolute |
| לְשָׂדֶ֖ה | to a field | Preposition, noun common masculine singular absolute |
| נֶעֱבָֽד׃ | he has been served | Verb, Niphal, perfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The produce of the earth is taken by all; the king himself profits from the fields. |
| KJV | ¶ Moreover the profit of the earth is for all: the king himself is served by the field. |
| ASV | Moreover the profit of the earth is for all: the king himself is served by the field. |
| YLT | And the abundance of a land is for all. A king for a field is served. |
| WEB | Moreover the profit of the earth is for all. The king profits from the field. |
| BBE | It is good generally for a country where the land is worked to have a king. |
Where they part company is in the interpretation of the term יִתְרוֹן — see How Translations Differ.
The sentence has a main clause followed by a subject phrase and a verb phrase, emphasizing the collective nature of profit.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbהָמוֹן
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 5:9
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 Wealth and Justicegenerated
Ecclesiastes 5:9 reflects on the shared benefits of the earth's produce, emphasizing that everyone, including rulers, gains from the land. This passage is situated within a broader discussion on the nature of wealth, justice, and the human condition, as seen in the preceding and following verses, which critique the pursuit of riches and the inherent inequalities in society.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 1:29–30 | Then God said, “Behold, I have given you every seed-bearing plant on the face of all the earth, and every tree whose fruit contains seed. They will be yours for food. |
| 2 | Genesis 3:17–19 | 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. |
| 3 | Psalm 104:14–15 | He makes the grass grow for the livestock and provides crops for man to cultivate, bringing forth food from the earth: |
| 4 | Psalm 115:16 | The highest heavens belong to the LORD, but the earth He has given to mankind. |
| 5 | Proverbs 13:23 | Abundant food is in the fallow ground of the poor, but without justice it is swept away. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יִתְרוֹן, yithrowngenerated
The word יִתְרוֹן (yithrown) is a noun that signifies profit or advantage. It is derived from a root meaning preeminence, suggesting something that is beneficial or excellent. In this context, it indicates the gain derived from the earth's produce, highlighting the universal nature of benefit.
This noun is in the singular construct form, indicating that it refers to a specific type of profit that is collectively experienced. The use of this term in Ecclesiastes underscores the theme of shared human experience in the face of life's transience.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations largely agree on the meaning of the verse.
Sentence Structuregenerated
The main verb in the sentence is נֶעֱבָֽד, he has been served, which governs the structure of the verse. The sentence consists of a subject and a series of phrases that elaborate on the subject's relationship to the produce of the earth.
The word order emphasizes the collective nature of the profit, with the king being mentioned as a part of the larger group benefiting from the land.
Septuagint Backgroundgenerated
The Septuagint translates יִתְרוֹן as ἀργύριον (argyrion), which means silver or money. This choice indicates a narrowing of the concept from general profit to a specific form of wealth, emphasizing the monetary aspect of gain.
This translation reflects the Greek-speaking audience's understanding of wealth and its implications, focusing on tangible assets rather than the broader notion of advantage.
In plain words — the whole versegenerated
Ecclesiastes 5:9 states that everyone, including the king, benefits from the produce of the earth. This verse highlights the shared nature of wealth and the importance of recognizing that all people, regardless of status, gain from the land.
Frequently Asked Questionsgenerated
It means that even those in positions of power and authority, like kings, derive benefits from the agricultural resources of the land, just like everyone else.
This verse underscores the idea that wealth and resources are shared among all people, including the powerful, which raises questions about equity and justice in society.
The word 'profit' emphasizes the tangible benefits derived from the land, suggesting that material gain is a common experience for all, regardless of social status.
Considering the king's role highlights the interconnectedness of society and the idea that no one is exempt from the natural laws of gain and loss.
Reflection Questionsgenerated
- In what ways do I see the benefits of the earth shared among people in my community?
- How can I ensure that my own pursuits do not overshadow the needs of those around me?
- What does this verse teach about the nature of wealth and its distribution?
- How can I apply the principle of shared profit in my own life and interactions with others?
The early church on this verse — how the Fathers read it
Early interpretations of this verse highlight the relationship between wealth, justice, and the role of rulers. Quotations from Didymus the Blind and Jerome reflect on the implications of shared profit.
Regarding the literal interpretation: No one is lord, owner and ruler over a field that lies fallow where thorns and thistles grow; but the field that is well tilled has a king.Early Church Fathers on Ecclesiastes 5 →
"A lover of money will never be satisfied with money; a lover of abundance has no wheat. This too, is futility! As goods increase, so do those who consume them;Early Church Fathers on Ecclesiastes 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 5:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, the profit of the earth is for all,.... Or, "the excellency of the earth in" or "above all things [is] this" (y); that God most high rules over all the earth, and is higher than the kings
Read John Gill on Ecclesiastes 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover the profit of the earth is for all: the king himself is served by the field. The profit (produce) of the earth is (ordained) for (the common good of) all: (even) the king (himself) is served by (the fruits of) the field.
Read Robert Jamieson on Ecclesiastes 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe profit of the earth, the fruits procured from the earth by the skill and labour of the husbandman, is for all; are necessary and beneficial to all men whatsoever. The wise man, after some interruption, returns to his former subject, to discourse of the vanity of great riches, one argument or evidence whereof he seems to mention in this verse, to wit, that the poor labourer enjoyeth the fruits of the earth as well as the greatest monarch, and that the richest man in the world depends as much upon them as the poorest. Is served by the field; is supported by the fruits of the field; or, as many others render it, serves or is a servant to the field, depends upon it, is obliged to see that…
Read Matthew Poole on Ecclesiastes 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 5:9 Moreover the profit of the earth is for all: the king [himself] is served by the field.Ver. 9. Moreover, the profit of the earth is for all,] viz., For all sorts of men, and for all kind of uses. Alma mater, terra ferax. "Then shall the earth yield her increase; and (therein) God, even our own God, shall bless us." "Can any of the vanities of the heathens give rain," or grain? No, neither. Can the earth bring forth fruit of herself? So, indeed, our Saviour seems to say, "First the blade, then the ear, after that the full corn in the ear"; but then it is after the good husbandman hath sowed it, and God by his blessing given the increase. The drift of the Preacher here is to…
Read John Trapp on Ecclesiastes 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Is served by.—Or, is servant to. Many eminent interpreters connect this verse with what precedes, and translate, “and on the whole the profit of the land is a king devoted to agriculture,” an observation which it is hard to clear of the charge of irrelevance. I prefer, as in our version, to connect with the following verses, and the best explanation I can give of the connection of the paragraph is that it contains a consideration intended to mitigate the difficulty felt at the sight of riches acquired by oppression, namely, that riches add little to the real happiness of the possessors.
Read Charles John Ellicott on Ecclesiastes 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The profit of the earth is for all] The earth, if properly cultivated, is capable of producing food for every living creature; and without cultivation none has a right to expect bread. The king himself is served by the field.] Without the field he cannot have supplies for his own house; and, unless agriculture flourish, the necessary expenses of the state cannot be defrayed. Thus, God joins the head and feet together; for while the peasant is protected by the king as executor of the laws, the king himself is dependent on the peasant; as the wealth of the nation is the fruit of the labourer's toil.
Read AdamClarke on Ecclesiastes 5 →CambridgeThe Cambridge Bible for Schools and Colleges9. Moreover the profit of the earth is for all] The verse is difficult and has been very variously interpreted. The most satisfactory renderings follow: But the profit of a land every way is a king for the field under tillage, or, as some take the words, a king devoted to the field. In either case the main sense is the same. The writer contrasts the misery of the Oriental government of his time with the condition of Judah under the model kings who gave themselves chiefly to the development of the resources of the country by agriculture, such e.g. as Uzziah who “loved husbandry” (2 Chronicles 26:10). This gives, it is obvious, a much better sense than the rendering that “the king is served…
Read Cambridge on Ecclesiastes 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king himself is served by the field - Rather, the king is subject to the field, i. e., is dependent on its cultivation. The higher ranks, if they oppress the lower, lose thereby their own means of subsistence.
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
The produce of the earth is taken by all; the king himself profits from the fields.
Moreover the profit of the earth is for all. The king profits from the field.
The produce of the earth is taken by all; the king himself profits from the fields.
The produce of the land is seized by all of them, even the king is served by the fields.
Tyndale line
¶ Moreover the profit of the earth is for all: the king himself is served by the field.
Moreover the profit of the earth is for all: the king himself is served by the field.
Moreover the profit of the earth is for all: the king himself is served by the field.
Moreover, the profit of the earth is for all: the king himself is served by the field.
He that loueth siluer, shall not be satisfied with siluer, and he that loueth riches, shalbe without the fruite thereof: this also is vanitie.
Strictly literal
Moreover the earth is every way profitable: the king [himself] is dependent upon the field.
And the abundance of a land is for all. A king for a field is served.
And the abundance of a land is for all. A king for a field is served.
(5:8) But the advantage of a land in all things is, a king who is subject to the country.
In addition, the produce of the land is for everyone, and the king himself takes produce from the fields.
From the Latin
A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.
Simplified
However, what the land produces is for everyone—even the king benefits from what is grown.
It is good generally for a country where the land is worked to have a king.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all seven words matched in the translation. This consistency suggests a stable transmission of the text through these traditions.
וְיִתְר֥וֹן אֶ֖רֶץ בַּכֹּ֣ל ה֑וּא מֶ֥לֶךְ לְשָׂדֶ֖ה נֶעֱבָֽד׃
7 of the 7 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 5:9
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.
יִתְרוֹן (yithrown) refers to concepts of advantage, profit, and excellency. It is derived from the root word meaning preeminence. The term is noted in the context of Ecclesiastes, where it conveys the idea of gain or benefit.
יִתְרוֹן n.[m.] advantage, profit, only Ec
base
H3504 יִתְרוֹן
3504 yithrown yith-rone'
from 3498; preeminence, gain:--better, excellency(-leth),
profit(-able).
see HEBREW for 03498
יִתְרוֹן (yit.ron) — advantage.
advantage, profit, excellency
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/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…
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
HNcfsa — Noun common · feminine singular absoluteHNcfsa
((1) 'erets;
(2) 'adhamah;
(3) sadheh,
"a piece of land";
(4) ge, "earth";
(5) agros, "field";
(6) chora, "region";
(7) chorion, diminutive of chora;
(8) xeros, "dry land";
(9) 'ezrach, "native" the King James Version "born in the land," "born among you," the Revised Version (British and American) "home-born" (Le 19:34; 14:16; Nu 15:30); "like a green tree in its native soil" (Ps 37:35)):
→ Appeared on the third creative day Ge 1:9
→ Original title to, from God Ge 13:14-17; 15:7; Ex 23:31; Le 25:23
→ Bought and sold Ge 23:3-18; 33:19; Ac 4:34; 5:1-8
→ Sale and redemption of, laws concerning Le 25:15,16,23-33; 27:17-24; Nu 36:4; Jer 32:7-16,25,44; Eze 46:18
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)
HRd/Ncmsa — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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)
HPp3ms — PronounHPp3ms
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שָׂדַי (saday) and שָׂדֶה (sadeh) both refer to a field or land, encompassing cultivated areas, open fields, and regions opposed to mountains or seas. The terms can denote specific portions of ground and are associated with wildlife habitats. They derive from a root meaning to spread out, indicating flat, expansive areas.
שָׂדַי n.m. field, land
cultivated field
home of wild beasts
plain, opp. mt.
land, opp. sea
base
שָׂדֶה 819 n.m. id. [u.ak.ab]
(ordinary contr. form)open field, country
definite portion of ground, field, land
land, opp. sea
base
H7704a שָׂדַי field, land . cultivated field
. home of wild beasts
. plain, opp. mt.
. land, opp. sea
H7704b שָׂדֶה id. [7704a] . open field, country
. definite portion of ground, field, land
. land, opp. sea
7704 sadeh saw-deh'
or saday {saw-dah'-ee}; from an unused root meaning to spread
out; a field (as flat):--country, field, ground, land, soil,
X wild.
שָׂדַי (sa.day) — Sirion.
This name means field, land, plain
Another spelling of cher.mon (חֶרְמוֹן "(Mount )Hermon" H2768)
שָׂדֶה (sa.deh) — land: soil.
: soil
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — land: country.
: country/field
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדֶה (sa.deh) — Field (of the Launderer).
Combined with ka.vas (כָּבַס "Washer's" H3526)
This name means field, land
שָׂדֶה (sa.deh) — land: wildlife.
: wild(animals/plants)
1) field, land
1a) open field, country
1b) definite portion of ground, field, land
1c) land (opposed to sea)
שָׂדַי (sa.day) — field.
1) field, land
1a) cultivated field
1b) of home of wild beasts
1c) plain (opposed to mountain)
1d) land (opposed to sea)
HR/Ncmsa — Preposition · noun common masculine singular absoluteHR/Ncmsa
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
עָבַד (abad) is a Hebrew verb meaning to work or serve, encompassing a range of activities from laboring for others to serving God, including Levitical service. It can also refer to the cultivation of land or the act of enslaving. The word appears in various forms, indicating different nuances of service and labor.
עָבַד 290 vb. work, serve
Qal
labour, work, do work
work for another, serve him by labour
serve as subjects
serve God
serve י׳ with Levitical service
Niph.
be tilled, of land
dub. cultivated field
Pu. worked
Hiph.
compel to labour as slaves
make to serve as subjects
cause to serve God
Hoph. be led or enticed to serve
base
H5647 עָבַד work, serve .. labour, work, do work
. work for another, serve him by labour
. serve as subjects
. serve God
. serve י׳ with Levitical service
. . be tilled, of land
. dub. cultivated field
. worked
. . compel to labour as slaves
. make to serve as subjects
. cause to serve God
. be led or enticed to serve
5647 `abad aw-bad'
a primitive root; to work (in any sense); by implication, to
serve, till, (causatively) enslave, etc.:--X be, keep in
bondage, be bondmen, bond-service, compel, do, dress, ear,
execute, + husbandman, keep, labour(-ing man, bring to pass,
(cause to, make to) serve(-ing, self), (be, become)
servant(-s), do (use) service, till(-er), transgress (from
margin), (set a) work, be wrought, worshipper,
עָבַד (a.vad) — to serve.
: serve[someone]
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
1d1) to compel to labour or work, cause to labour, cause to serve
1d2) to cause to serve as subjects
1e) (Hophal) to be led or enticed to serve
עָבַד (a.vad) — to serve: minister.
: minister/serve[God/tabernacle/temple]/worship
1) to work, serve
1a) (Qal)
1a1) to labour, work, do work
1a2) to work for another, serve another by labour
1a3) to serve as subjects
1a4) to serve (God)
1a5) to serve (with Levitical service)
1b) (Niphal)
1b1) to be worked, be tilled (of land)
1b2) to make oneself a servant
1c) (Pual) to be worked
1d) (Hiphil)
HVNp3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms