Ecclesiastes 7:15 — Word Study
WLCאֶת־ הַכֹּ֥ל רָאִ֖יתִי בִּימֵ֣י הֶבְלִ֑י יֵ֤שׁ צַדִּיק֙ אֹבֵ֣ד בְּצִדְק֔וֹ וְיֵ֣שׁ רָשָׁ֔ע מַאֲרִ֖יךְ בְּרָעָתֽוֹ׃
BSAIn my futilehebel [vain] lifeyôwm I have seenrâʼâh■ both of thesekôl A righteous mantsaddîyq [just, morally upright] perishingʼâbad [dying, coming to an end] in his righteousnesstsedeq [right standing with God, justice] [and]yêsh a wicked manrâshâʻ [morally wrong, evil] living longʼârak [prolonging his life, surviving] in his wickednessraʻ [badness, sinfulness]
| Greek | English | Parsing |
|---|---|---|
| אֶת־ | the object marker | Particle |
| הַכֹּ֥ל | everything | Particle, noun common masculine singular absolute |
| רָאִ֖יתִי | I have seen | Verb, Qal, perfect first person common singular |
| בִּימֵ֣י | in [the] days of | Preposition, noun common masculine plural construct |
| הֶבְלִ֑י | futility my | Noun common masculine singular construct, suffix |
| יֵ֤שׁ | there | Conj, Part |
| צַדִּיק֙ | [is] a righteous [person] | Adj |
| אֹבֵ֣ד | [who] perishes | Verb, Qal, participle (active) masculine singular |
| בְּצִדְק֔וֹ | in righteousness his | Preposition, noun common masculine singular construct, suffix |
| וְיֵ֣שׁ | and there | Conjunction |
| רָשָׁ֔ע | [is] a wicked [person] | Noun common, masculine singular absolute |
| מַאֲרִ֖יךְ | [who] prolongs | Verb, Hiphil, participle (active) masculine singular |
| בְּרָעָתֽוֹ׃ | in evil his | Preposition, noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness. |
| KJV | All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness. |
| ASV | All this have I seen in my days of vanity: there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil-doing. |
| YLT | The whole I have considered in the days of my vanity. There is a righteous one perishing in his righteousness, and there is a wrong-doer prolonging [himself] in his wrong. |
| WEB | All this I have seen in my days of vanity: there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his evildoing. |
| BBE | These two have I seen in my life which is to no purpose: a good man coming to his end in his righteousness, and an evil man whose days are long in his evil-doing. |
The translations agree on the core meanings in this verse.
The sentence consists of a main clause followed by two subordinate clauses detailing the observations made.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָאָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ecclesiastes 7:15
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 — Meditations on Life's Injusticesgenerated
Ecclesiastes 7:15 presents a reflection on the perplexities of life, where the author expresses the observation that both righteousness and wickedness yield unexpected outcomes. The surrounding verses discuss the balance of joy and adversity, emphasizing the complexity of human experience and the inscrutability of God's ways. This theme resonates throughout the book, as seen in earlier reflections on toil and the fleeting nature of life.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 2:23 | Indeed, all his days are filled with grief, and his task is sorrowful; even at night, his mind does not rest. This too is futile. |
| 2 | Ecclesiastes 5:16–17 | This too is a grievous evil: Exactly as a man is born, so he will depart. What does he gain as he toils for the wind? |
| 3 | Ecclesiastes 6:12 | For who knows what is good for a man during the few days in which he passes through his fleeting life like a shadow? Who can tell a man what will come after him under the sun? |
| 4 | Genesis 47:9 | “My travels have lasted 130 years,” Jacob replied. “My years have been few and hard, and they have not matched the years of the travels of my fathers.” |
| 5 | Psalm 39:6 | Surely every man goes about like a phantom; surely he bustles in vain; he heaps up riches not knowing who will haul them away. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — הֶבְלִ֑י, hev.Ligenerated
The word הֶבְלִי (hevel) signifies futility or vanity, derived from the root meaning 'to breathe.' It encapsulates the idea of something transient and insubstantial, often reflecting the author's existential musings on the fleeting nature of life and the seeming absurdities within it.
In this verse, it underscores the author's view of life as ultimately vain, particularly in the context of observing the fate of the righteous and the wicked. The parsing indicates it functions as a noun, reinforcing the theme of life's ephemeral qualities.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse generally agree on the meaning of the key terms.
Sentence Structuregenerated
The finite verb רָאִ֖יתִי, I have seen, governs the entire sentence, with two main clauses detailing the observations made. The structure emphasizes the author's reflective stance on life's inconsistencies.
The sentence builds from the observation of a righteous man perishing in his righteousness to the contrasting fate of a wicked man living long in his wickedness, highlighting the juxtaposition of these two outcomes.
Septuagint Backgroundgenerated
The Septuagint translates הֶבְלִי as μου (mou), meaning 'my.' This choice reflects a personal perspective on the vanity of life, aligning with the author's introspective tone.
The Greek word ἀσεβης (asebēs) for 'wicked' suggests a moral judgment that is consistent with the Hebrew term, emphasizing the ethical dimensions of the observations made.
In plain words — the whole versegenerated
Ecclesiastes 7:15 reflects on the puzzling nature of life, where the author notes that he has seen both a righteous man dying in his righteousness and a wicked man living a long life in his wickedness. This observation raises questions about justice and the meaning of life.
Frequently Asked Questionsgenerated
The author is expressing a sense of emptiness or vanity in life, suggesting that many experiences can feel meaningless or transitory.
This question reflects the author's struggle with the apparent injustices of life, highlighting the complexities and unpredictability of human existence.
This verse encapsulates the book's themes of futility, the unpredictability of life, and the search for meaning in a world where outcomes often defy expectations.
The contrast serves as a reminder of the complexities of morality and justice, encouraging readers to reflect on their own lives and the nature of righteousness.
Reflection Questionsgenerated
- In what areas of my life do I see contrasts between righteousness and wickedness?
- How can I find meaning in the face of life's uncertainties?
- What does this verse teach me about the nature of justice?
- How do I respond to the apparent injustices I observe in the world around me?
The early church on this verse — how the Fathers read it
The early church fathers reflect on this verse to discuss the nature of righteousness and its implications for moral living.
There is an absolute righteousness and a righteousness that is only righteous for one.… A righteous person can get lost in what is only righteous for him.Early Church Fathers on Ecclesiastes 7 →
"In the day of prosperity be joyful, but in the day of adversity consider: God also has set the one over against the other, to the end that man should find nothing after him.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll [things] have I seen in the days of my vanity,.... Or, "all these things" (u).
Read John Gill on Ecclesiastes 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
Read Robert Jamieson on Ecclesiastes 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll things; all sorts of events, both such as have been already mentioned, and such as I am about to declare. In the days my vanity; since I have come into this vain and transitory life. In his righteousness; either, 1. Notwithstanding his righteousness; whom his righteousness doth not deliver in common calamities, ,4 33:12. Or, 2. For his righteousness, which exposeth him to the envy, and hatred, and rage of persecutors or wicked men. In is sometimes used for for; but it is not so taken in the next clause, which answers to this, and therefore the former seems to be the truer interpretation. In his wickedness; notwithstanding all his wickedness, whereby he provokes and deserves the justice…
Read Matthew Poole on Ecclesiastes 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:15 All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.Ver. 15. All things have I seen in the days of my vanity,] i.e., Of my life, which is so very a vanity that no man can perfectly describe it, or directly tell what it is. He came somewhat near the matter that said it was a spot of time between two eternities. There is a just man that perisheth in his righteousness.] The first man that died, died for religion. How early did martyrdom come into the world! How valiant for the truth and violent for the kingdom have God’ s suffering saints been…
Read John Trapp on Ecclesiastes 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Days of my vanity.—Ecclesiastes 6:12.
Read Charles John Ellicott on Ecclesiastes 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. There is a just man that perisheth] This is another objection as if he had said, "l also have had considerable experience; and I have not discovered any marked approbation of the conduct of the righteous, or disapprobation of that of the wicked. On the contrary, I have seen a righteous man perish, while employed in the work of righteousness; and a wicked man prosperous, and even exalted, while living wickedly. The former is indeed a victim to his righteousness, while the life and prosperity of the latter were preserved: hence I conclude, it is not prudent, whatever good there may be in religion, and whatever excellence in wisdom, that men should be overmuch righteous, or…
Read AdamClarke on Ecclesiastes 7 →CambridgeThe Cambridge Bible for Schools and Colleges15. there is a just man that perisheth in his righteousness] The writer looks back on what he calls “the days of his vanity,” his fleeting and profitless life, and notes, as before in ch. Ecclesiastes 2:14; Ecclesiastes 2:16, the disorders and anomalies of the world. The righteous are “of all men most miserable;” (1 Corinthians 15:19) the ungodly “prosper in the world” and “come in no peril of death, but are lusty and strong,” Psalms 73:4 (P. B. version). Here indeed those disorders present themselves in their most aggravated form. It is not only, as in ch. Ecclesiastes 3:19, that there is one event to the righteous and the wicked, but that there is an apparent inversion of the right…
Read Cambridge on Ecclesiastes 7 →Albert Barnes1798–1870Barnes' Notes on the BibleThe days of my vanity - This does not imply that those days of vanity were ended (see Ecclesiastes 1:12 note). The meaning may be best explained by a paraphrase.
Read Albert Barnes on Ecclesiastes 7 →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
In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness.
All this I have seen in my days of vanity: there is a righteous man who perishes in his righteousness, and there is a wicked man who lives long in his evildoing.
In my futile life I have seen both of these: A righteous man perishing in his righteousness, and a wicked man living long in his wickedness.
During the days of my fleeting life I have seen both of these things: Sometimes a righteous person dies prematurely in spite of his righteousness, and sometimes a wicked person lives long in spite of his evil deeds.
Tyndale line
All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
All this have I seen in my days of vanity: there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil-doing.
All this have I seen in the days of my vanity: there is a righteous man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his evil-doing.
All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
Beholde the worke of God: for who can make straight that which he hath made crooked?
Strictly literal
All [this] have I seen in the days of my vanity: there is a righteous [man] that perisheth by his righteousness, and there is a wicked [man] that prolongeth [his days] by his wickedness.
The whole I have considered in the days of my vanity. There is a righteous one perishing in his righteousness, and there is a wrong-doer prolonging [himself] in his wrong.
The whole I have considered in the days of my vanity. There is a righteous one perishing in his righteousness, and there is a wrongdoer prolonging [himself] in his wrong.
All things have I seen in the days of my vanity: there is many a righteous man that perisheth in his righteousness, and there is many a wicked man that liveth long in his wickedness.—
I have seen many things in my meaningless days. There are righteous people who perish in spite of their righteousness, and there are wicked people who live a long life in spite of their evil.
From the Latin
In the good day enjoy good things, and beware beforehand of the evil day: for God hath made both the one and the other, that man may not find against him any just complaint.
Simplified
Throughout my life I've seen so much that is hard to understand. Good people who die young despite doing what is right, and wicked people who live long evil lives.
These two have I seen in my life which is to no purpose: a good man coming to his end in his righteousness, and an evil man whose days are long in his evil-doing.
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 largely agree on the wording of this verse, with 12 of the 13 words matched. The Septuagint's phrasing may differ, but it retains the core meaning expressed in the Hebrew.
אֶת־ הַכֹּ֥ל רָאִ֖יתִי בִּימֵ֣י הֶבְלִ֑י יֵ֤שׁ צַדִּיק֙ אֹבֵ֣ד בְּצִדְק֔וֹ וְיֵ֣שׁ רָשָׁ֔ע מַאֲרִ֖יךְ בְּרָעָתֽוֹ׃
12 of the 13 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 7:15
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
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)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
רָאָה (ra'ah) is a Hebrew verb meaning 'to see' and encompasses a wide range of visual and perceptual actions, including looking, observing, and causing others to see. It can refer to both literal sight and figurative understanding, with various grammatical forms indicating different nuances, such as appearing or being visible. The entries indicate a rich semantic field without significant disagreement among lexicographers.
רָאָה 1315 vb. see
Qal 1141
see, subj.
see, c. acc. rei
see, sq. acc. cl. or phr. of closer design
see, so as to learn to know
abs. see, have (power of) vision
see = perceive
look at, see, by direct volition
of mental observation
c. ב, lit., look into, hence look at with interest
see, c. acc. rei
Niph.
appear
be seen
be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
cause one to see something, shew
cause to experience something
cause to look intently at, to behold
Hoph.
be caused to see, be shewn
be exhibited to
base
H7200a רָאָה see .. . see, subj.
. see, c. acc. rei
. see, sq. acc. + cl. or phr. of closer design
. see, so as to learn to know
. abs. see, have (power of) vision
. see = perceive
. look at, see, by direct volition
. of mental observation
. . c. ב, lit., look into, hence look at with interest
. see, c. acc. rei
. . appear
. be seen
. be visible
. appar. his bones are not detected
. recipr. look at each other
. . . cause one to see something, shew
. cause to experience something
. cause to look intently at, to behold
. . be caused to see, be shewn
. be exhibited to
H7200b רְאוּת look
7200 ra'ah raw-aw'
a primitive root; to see, literally or figuratively (in
numerous applications, direct and implied, transitive,
intransitive and causative):--advise self, appear, approve,
behold, X certainly, consider, discern, (make to) enjoy, have
experience, gaze, take heed, X indeed, X joyfully, lo, look
(on, one another, one on another, one upon another, out, up,
upon), mark, meet, X be near, perceive, present, provide,
regard, (have) respect, (fore-, cause to, let) see(-r, -m, one
another), shew (self), X sight of others, (e-)spy, stare, X
surely, X think, view, visions.
רָאָה (ra.ah) — to see: see.
: see/show
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
1a4) to look at, see, regard, look after, see after, learn about, observe, watch, look upon, look out, find out
1a5) to see, observe, consider, look at, give attention to, discern, distinguish
1a6) to look at, gaze at
1a7) to provide, choose
1b) (Niphal)
1b1) to appear, present oneself
1b2) to be seen
1b3) to be visible
1c) (Pual) to be seen
1d) (Hiphil)
1d1) to cause to see, show
1d2) to cause to look intently at, behold, cause to gaze at
1e) (Hophal)
1e1) to be caused to see, be shown
1e2) to be exhibited to
1f) (Hithpael) to look at each other, face
רָאָה (ra.ah) — to see: examine.
: examine/consider
1) to see, look at, inspect, perceive, consider
1a) (Qal)
1a1) to see
1a2) to see, perceive
1a3) to see, have vision
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
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
Prep | N-mp — Preposition · noun common masculine plural constructHR/Ncmpc
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…
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
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)
Conj | Part — Conj · PartHAcbsa
צַדִּיק (tsaddiyq) means just or righteous, covering various aspects such as lawful behavior, moral conduct, and being justified by God. It is derived from a related root and is used to describe individuals who are upright in character and actions.
צַדִּיק 206 adj. just, righteous
base
H6662 צַדִּיק just, righteous
6662 tsaddiyq tsad-deek'
from 6663; just:--just, lawful, righteous (man).
see HEBREW for 06663
צַדִּיק (tsad.diq) — righteous.
1) just, lawful, righteous
1a) just, righteous (in government)
1b) just, right (in one's cause)
1c) just, righteous (in conduct and character)
1d) righteous (as justified and vindicated by God)
1e) right, correct, lawful
Adj — AdjHAamsa
אָבַד (abad) is a Hebrew verb meaning to perish or be lost. It encompasses a range of meanings, including dying, vanishing, and destruction, often in a moral or judgment context. The word appears in various forms in the Old Testament, with uses related to individuals, nations, and inanimate objects. The lexicons indicate that it can also imply causing something to perish or stray.
אָבַד vb. perish (M I אבד, As. abâtu Dl W 184 Aram אֲבַד, Syriac).—
Qal Pf. א׳ Nu 21:30 +; אָבְדוּ ψ 10:16 + (+ Ez 6:3 𝔊 Co) etc.; Impf. יֹאבַד Jb 3:3 Je 4:9; יֹאבֵ֑ד Jb 20:7 + 2t.; 3fs. תֹּאבַד Dt 22:3 + 4t.; תֹּאבֵ֑ד Jb 8:13 + 3t.; יֹאבְדוּ Ju 5:31 + 3t.; יֹאבֵ֑דוּ Jb 4:9 +; 3fpl. וַתֹּאבַדְנָה֙ I S 9:3; תֹּאבֵדוּן Dt 4:26 +; נֹאבֵ֑ד Jon 1:6…
Read the full entry →H6 אָבַד perish .. perish, die, of individuals
. fig. perish, vanish, subj. memory
. be lost, strayed
. . cause to perish, destroy, kill
. fig. cause to vanish, blot out, do away with
. cause to stray, lose
. . destroy, put to death, in judgment
. fig. obj. name of kings; hope; voice of mirth etc.
6 'abad aw-bad'
a primitive root; properly, to wander away, i.e. lose
oneself; by implication to perish (causative,
destroy):--break, destroy(- uction), + not escape, fail,
lose, (cause to, make) perish, spend, X and surely, take, be
undone, X utterly, be void of, have no way to flee.
אָבַד (a.vad) — to perish.
1) perish, vanish, go astray, be destroyed
1a) (Qal)
1a1) perish, die, be exterminated
1a2) perish, vanish (fig.)
1a3) be lost, strayed
1b) (Piel)
1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate
1b2) to blot out, do away with, cause to vanish, (fig.)
1b3) cause to stray, lose
1c) (Hiphil)
1c1) to destroy, put to death
1c1a) of divine judgment
1c2) object name of kings (fig.)
Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
צֶ֫דֶק (tsedeq) refers to concepts of rightness and righteousness, encompassing moral, legal, and natural dimensions. It includes justice in governance, ethical correctness, and vindication in disputes. The term also suggests prosperity and deliverance, particularly in relation to God's covenant and the Messianic king. The entries consistently emphasize its broad application in both personal and societal contexts.
צֶ֫דֶק n.m. rightness, righteousness
what is right, just, normal; rightness, justness, of weights and measures
righteousness, in government
righteousness, justice, in a case or cause
rightness, in speech
righteousness, as ethically right
righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
base
H6664 צֶ֫דֶק rightness, righteousness . what is right, just, normal; rightness, justness, of weights and measures
. righteousness, in government
. righteousness, justice, in a case or cause
. rightness, in speech
. righteousness, as ethically right
. righteousness, as vindicated, justification in controversy with enemies and troubles, deliverance, victory, prosperity
6664 tsedeq tseh'-dek
from 6663; the right (natural, moral or legal); also
(abstractly) equity or (figuratively) prosperity:--X even, (X
that which is altogether) just(-ice), ((un-))right(-eous)
(cause, -ly, - ness).
see HEBREW for 06663
צֶ֫דֶק (tse.deq) — righteousness.
1) justice, rightness, righteousness
1a) what is right or just or normal, rightness, justness (of weights and measures)
1b) righteousness (in government)
1b1) of judges, rulers, kings
1b2) of law
1b3) of Davidic king, Messiah
1b4) of Jerusalem as seat of just government
1b5) of God's attribute
1c) righteousness, justice (in case or cause)
1d) rightness (in speech)
1e) righteousness (as ethically right)
1f) righteousness (as vindicated), justification (in controversy), deliverance, victory, prosperity
1f1) of God as covenant-keeping in redemption
1f2) in name of Messianic king
1f3) of people enjoying salvation
1f4) of Cyrus
צֶ֫דֶק (tse.deq) — Righteousness.
This name means justice, righteousness
Another name of ye.ho.vah (יהוה "LORD" H3068G)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
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)
HC/Acbsa — ConjunctionHC/Acbsa
רָשָׁע (rasha`) refers to someone who is wicked or criminal, encompassing meanings such as guilty and ungodly. It is derived from a root that implies moral wrongdoing. The term is used to describe individuals who are hostile to God or guilty of sin against others.
רָשָׁע 263 adj. wicked, criminal
base
H7563 רָשָׁע wicked, criminal
7563 rasha` raw-shaw'
from 7561; morally wrong; concretely, an (actively) bad
person:--+ condemned, guilty, ungodly, wicked (man), that did
wrong.
see HEBREW for 07561
רָשָׁע (ra.sah) — wicked.
1) wicked, criminal
1a) guilty one, one guilty of crime (subst)
1b) wicked (hostile to God)
1c) wicked, guilty of sin (against God or man)
Adj — Noun common · masculine singular absoluteHNcmsa
אָרַךְ (arak) is a Hebrew verb meaning to be long or to prolong, often in relation to time. It can denote both a literal and figurative sense of lengthening, such as prolonging days or making tent cords longer. The entries indicate that it is primarily used in the Qal and Hiphil stems, with a focus on duration and continuation.
[אָרַךְ, אָרֵךְ] vb. be long, almost alw. of time
Qal be long
Hiph.
trans. prolong
intrans. grow long, continue long
base
H748 [אָרַךְ, אָרֵךְ] be long, almost alw. of time .be long
. . trans. prolong
. intrans. grow long, continue long
748 'arak aw-rak'
a primitive root; to be (causative, make) long (literally or
figuratively):--defer, draw out, lengthen, (be, become, make,
pro-)long, + (out-, over-)live, tarry (long).
אָרַךְ (a.rakh) — to prolong.
1) to be long, prolong
1a) (Qal) to be long
1b) (Hiphil)
1b1) to prolong (days)
1b2) to make long (tent cords)
1b3) to grow long, continue long
Aramaic equivalent: a.rakh (אֲרִיךְ "be proper" H0749)
V-Hiphil — Verb · Hiphil · participle (active) masculine singularHVhrmsa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3ms