Ecclesiastes 6:11 — Word Study
WLCכִּ֛י יֵשׁ־ דְּבָרִ֥ים הַרְבֵּ֖ה מַרְבִּ֣ים הָ֑בֶל מַה־ יֹּתֵ֖ר לָאָדָֽם׃
BSAForkîy [since, because] the morerâbâh wordsdâbâr [there are, increasing] the morerâbâh futilityhebel [vanity, emptiness] and howmâh [in what way, what advantage] does that profityôwthêr [such multiplication of words, benefit, advantage] anyoneʼâdâm [man, humanity]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| יֵשׁ־ | there | |
| דְּבָרִ֥ים | [are] words | Noun common, masculine plural absolute |
| הַרְבֵּ֖ה | certainly | Verb, Hiphil, infinitive absolute |
| מַרְבִּ֣ים | they increase | Verb, Hiphil, participle (active) masculine plural |
| הָ֑בֶל | futility | Noun common, masculine singular absolute |
| מַה־ | what? | Pronoun |
| יֹּתֵ֖ר | advantage | Noun common, masculine singular absolute |
| לָאָדָֽם׃ | [belongs] to person | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For the more words, the more futility—and how does that profit anyone? |
| KJV | ¶ Seeing there be many things that increase vanity, what is man the better? |
| ASV | Seeing there are many things that increase vanity, what is man the better? |
| YLT | For there are many things multiplying vanity; what advantage [is] to man? |
| WEB | For there are many words that create vanity. What does that profit man? |
| BBE | There are words without number for increasing what is to no purpose, but what is man profited by them? |
Where they part company is יֹּתֵ֖ר — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate elements that elaborate on the relationship between words and futility.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיוֹתֵר
verbרָבָה
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 6:11
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 Life's Meaninggenerated
Ecclesiastes 6:11 is part of a larger discourse on the futility of human endeavors and the transient nature of life. The author emphasizes that while many words may be spoken, they often do not lead to meaningful outcomes. This theme is consistent throughout Ecclesiastes, where the author often reflects on the emptiness of various pursuits, as seen in Ecclesiastes 1:6–9 and 2:3–11.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 1:6–9 | The wind blows southward, then turns northward; round and round it swirls, ever returning on its course. |
| 2 | Ecclesiastes 2:3–11 | I sought to cheer my body with wine and to embrace folly—my mind still guiding me with wisdom—until I could see what was worthwhile for men to do under heaven during the few days of their lives. |
| 3 | Ecclesiastes 3:19 | For the fates of both men and beasts are the same: As one dies, so dies the other—they all have the same breath. Man has no advantage over the animals, since everything is futile. |
| 4 | Ecclesiastes 4:1–4 | Again I looked, and I considered all the oppression taking place under the sun. I saw the tears of the oppressed, and they had no comforter; the power lay in the hands of their oppressors, and there was no comforter. |
| 5 | Ecclesiastes 5:7 | For as many dreams bring futility, so do many words. Therefore, fear God. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — הֶבֶל, Ha.velgenerated
The word הֶבֶל (hevel) means 'vanity' or 'futility.' It describes something that is transient and lacking in substance, much like a breath or vapor. This term is used repeatedly in Ecclesiastes to convey the idea that many human efforts are ultimately meaningless.
In this verse, הֶבֶל highlights the idea that an abundance of words does not contribute to real value or understanding. Instead, it suggests that excessive speech can lead to confusion and emptiness, reinforcing the author's broader observations about the nature of life.
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 verse is structured around a main clause that presents the relationship between the abundance of words and futility. The finite verb יֵשׁ (there is) serves as the predicate, linking the subject to the concept of futility.
The structure emphasizes the connection between the subject of the sentence and the futility expressed, illustrating how the increase in words leads to a corresponding increase in emptiness.
Septuagint Backgroundgenerated
The Septuagint translates הֶבֶל as ματαιότητα (mataiotēta), which also conveys the idea of vanity or futility. This choice reflects a consistent understanding of the Hebrew term's meaning in the context of human endeavors.
The Greek word εἰσιν (eisin) is used to express existence, paralleling the Hebrew יֵשׁ, reinforcing the notion of presence in the discussion of words and their futility.
In plain words — the whole versegenerated
Ecclesiastes 6:11 states that having many words leads to more futility, questioning what benefit this brings to anyone. This verse reflects the author's view that excessive speech often results in emptiness, a theme prevalent throughout the book.
Frequently Asked Questionsgenerated
The verse conveys that an abundance of words does not yield meaningful results and often leads to futility.
The author reflects on the transient nature of life and the emptiness that can come from excessive speech.
It aligns with the book's exploration of the meaning of life and the often disappointing nature of human pursuits.
It signifies vanity or futility, emphasizing the transient and insubstantial nature of many human efforts.
Reflection Questionsgenerated
- In what areas of my life have I seen the futility of excessive words?
- How can I focus on speaking less but with more meaning?
- What are some practical ways to ensure my words contribute positively to conversations?
- How does understanding the concept of 'hevel' change my perspective on daily challenges?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 6:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleSeeing there be many things that increase vanity,.... As appears by all that has been said in this and the preceding chapters; such as wisdom and knowledge, wealth and riches, pleasure, power, and authority.
Read John Gill on Ecclesiastes 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentarySeeing there be many things that increase vanity, what is man the better? Many things that increase vanity. The more wealth the more vanity. What (is) man the better?
Read Robert Jamieson on Ecclesiastes 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis seems to be added as a conclusion of the disputation managed in all the foregoing chapters, Seeing not only man is a vain creature in himself, as hath been now said, but there are also many other things in the world, which instead of removing or diminishing, as might be expected, do but increase this vanity, as wisdom, pleasure, power, wealth, and the like, the vanity of all which hath been fully and particularly declared. Seeing even the good things of this life bring so much toil, and cares, and fears, &c. with them. What is man the better, to wit, by all that he can either desire or enjoy here? Hence it is evident that all these things cannot make him happy, but that he must seek…
Read Matthew Poole on Ecclesiastes 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 6:11 Seeing there be many things that increase vanity, what [is] man the better?Ver. 11. Seeing there be many things that increase.] Seeing it is in vain to wrestle or wrangle with God, to seek to ward off his blow, to moat up one’ s self against his fire. Why should vain man contend with his Maker? Why should he beat himself to froth, as the surges of the sea do against the rock? Why should he, like the untamed heifer unaccustomed to the yoke, gall his neck by wriggling? - make his crosses heavier than God makes them, by crossness and impatience? The very heathen could tell him that, “ Deus crudelius urit, Quos videt invitos succubuisse sibi. ” - Tibul. Eleg. 1. God will have…
Read John Trapp on Ecclesiastes 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Things.—We might also translate “words.”
Read Charles John Ellicott on Ecclesiastes 6 →CambridgeThe Cambridge Bible for Schools and Colleges11. there be many things that increase vanity] The Hebrew noun, as so often throughout the book, may stand either for things or words. In the former case, the maxim points to the pressure of affairs, what we call “business,” the cares about many things, which make men feel the hollowness of life. In the latter, it probably refers to the speculative discussions on the chief good, destiny, and the like, which were rife in the schools both of Jews and Greeks, and finds a parallel in ch. Ecclesiastes 12:12, and in Milton’s description of like debates, as to “Fixed fate, free will, fore-knowledge absolute;Vain wisdom all, and false philosophy.”The latter fits in best with the explanation which…
Read Cambridge on Ecclesiastes 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThings - Namely, the various circumstances detailed in the foregoing chapters, from the Preacher’s personal experience, and his observation of other people, ending with the comprehensive declaration
Read Albert Barnes on Ecclesiastes 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible11. Seeing, should be merely emphatic, that is, truly. All human concerns tend the same way; the mere affairs, the mere vanities.
Read Daniel Denison Whedon on Ecclesiastes 6 →The verse in English, compared — 16 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 the more words, the more futility—and how does that profit anyone?
For there are many words that create vanity. What does that profit man?
For the more words, the more futility—and how does that profit anyone?
The more one argues with words, the less he accomplishes. How does that benefit him?
Tyndale line
¶ Seeing there be many things that increase vanity, what is man the better?
Seeing there are many things that increase vanity, what is man the better?
Seeing there be many things that increase vanity, what is man the better?
Seeing there are many things that increase vanity, what is man the better?
Strictly literal
For there are many things that increase vanity: what is man advantaged?
For there are many things multiplying vanity; what advantage [is] to man?
For there are many things multiplying vanity; What advantage [is] to man?
For there are many things that increase vanity: what advantage [cometh thence] for man?
The more words that are spoken, the more futility increases, so what advantage is that to a man?
From the Latin
There are many words that have much vanity in disputing.
Simplified
For the more words you use, the harder it is to make sense. So what's the point?
There are words without number for increasing what is to no purpose, but what is man profited by them?
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 of Ecclesiastes 6:11 reads, "כִּ֛י יֵשׁ־ דְּבָרִ֥ים הַרְבֵּ֖ה מַרְבִּ֣ים הָ֑בֶל מַה־ יֹּתֵ֖ר לָאָדָֽם׃" which translates to, "For the more words, the more futility—and how does that profit anyone?" The Septuagint agrees with this verse, matching all nine words in a word-by-word correspondence, although the order and articles may differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls do not provide a direct witness for this specific verse, so the agreement between the Masoretic Text and the Septuagint is significant for understanding this passage.
כִּ֛י יֵשׁ־ דְּבָרִ֥ים הַרְבֵּ֖ה מַרְבִּ֣ים הָ֑בֶל מַה־ יֹּתֵ֖ר לָאָדָֽם׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ecclesiastes 6:11
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…
יֵשׁ (yesh) refers to being, substance, or existence. It is used to assert existence, functioning as a copula for the verb 'to be' in various forms. The word can mean 'there is' or 'there are,' and its Aramaic equivalent is אִיתַי (itay).
יֵשׁ 137 subst. being, substance, existence
substance
elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
base
H3426 יֵשׁ subst. being, substance, existence . substance
. elsewhere (prop. as a subst. in in the st. c.), it asserts existence, and so corresponds to the verb substantive, is (are, was, were, will be), lit. the being, presence of …
3426 yesh yaysh
perhaps from an unused root meaning to stand out, or exist;
entity; used adverbially or as a copula for the substantive
verb (1961); there is or are (or any other form of the verb to
be, as may suit the connection):--(there) are, (he, it, shall,
there, there may, there shall, there should) be, thou do, had,
hast, (which) hath, (I, shalt, that) have, (he, it, there) is,
substance, it (there) was, (there) were, ye will, thou wilt,
wouldest.
see HEBREW for 01961
יֵשׁ (yesh) — there.
1) being, existence, substance, there is or are
1a) substance
1b) existence
1c) there is or are
Aramaic equivalent: i.tay (אִיתַי "there is" H0383)
HAcbsa — HAcbsa
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
N-mp — Noun common · masculine plural absoluteHNcmpa
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
V-Hiphil-Ptc — Verb · Hiphil · infinitive absoluteHVhaa
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
V-Hiphil — Verb · Hiphil · participle (active) masculine pluralHVhrmpa
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…
הֶ֫בֶל (hevel) refers to vapour or breath, and is often associated with concepts of emptiness or vanity, indicating something transitory and unsatisfactory. The word can function as an adverb meaning 'vainly.' It is derived from a root meaning 'to breathe' and appears in contexts discussing the fleeting nature of life.
הֶ֫בֶל 73 n.m. vapour, breath
base
H1892 הֶ֫בֶל vapour, breath
1892 hebel heh'bel
or (rarely in the abs.) habel {hab-ale'}; from 1891;
emptiness or vanity; figuratively, something transitory and
unsatisfactory; often used as an adverb:--X altogether, vain,
vanity.
see HEBREW for 01891
הֶ֫בֶל (he.vel) — vanity.
1) vapour, breath
1a) breath, vapour
1b) vanity (fig.)
adv
2) vainly
N-ms — Noun common · masculine singular absoluteHNcmsa
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
יוֹתֵר (yowther) refers to concepts of superiority, advantage, or excess. It can function as an adjective, noun, adverb, or conjunction, indicating something that is better or more than something else. The word is derived from the active participle of another Hebrew root, and it encompasses meanings such as 'more,' 'over,' and 'besides.'
יוֹתֵר, יֹתֵר n.m. superiority, advantage, excess
base
H3148 יוֹתֵר, יֹתֵר
3148 yowther yo-thare'
active participle of 3498; properly, redundant; hence, over
and above, as adjective, noun, adverb or conjunction (as
follows):--better, more(-over), over, profit.
see HEBREW for 03498
יוֹתֵר (yo.ter) — advantage.
1) superiority, advantage, excess
adv
2) excess, better
conj
3) besides, moreover, more
N-ms — Noun common · masculine singular absoluteHNcmsa
ad-van'-taj (cakhan): In Job 35:3 is interpreted in succeeding clause as "profit." In Ro 3:1 perissos, is likewise interpreted by a paraphrase in the next sentence. the Revised Version (British and American) prefers to render pleonekteo by "take advantage," where the King James Version has "defraud" (2Co 7:2), or "make gain of" (2Co 12:17; compare 2Co 2:11). In Jude 1:16 "advantage" (opheleia) means "profit."
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