Ecclesiastes 7:23 — Word Study
WLCכָּל־ זֹ֖ה נִסִּ֣יתִי בַֽחָכְמָ֑ה אָמַ֣רְתִּי אֶחְכָּ֔מָה וְהִ֖יא רְחוֹקָ֥ה מִמֶּֽנִּי׃
BSAAllkôl [everything, the entirety] thiszôh [these things, this matter] I testednâçâh■ [proved, examined] by wisdom, [saying]chokmâh [through, in, skill, prudence, declaring, affirming] I resolveʼâmar■ [determine, purpose] to be wisechâkam [intelligent, discerning] But ithûwʼ [wisdom, understanding] was beyondrâchôwq [far from, distant] memin [from my reach, beyond my grasp]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular absolute |
| זֹ֖ה | this | Particle |
| נִסִּ֣יתִי | I have put to [the] test | Verb, Piel, perfect first person common singular |
| בַֽחָכְמָ֑ה | by wisdom | Preposition, noun common feminine singular absolute |
| אָמַ֣רְתִּי | I said | Verb, Qal, perfect first person common singular |
| אֶחְכָּ֔מָה | let me be wise | Verb, Qal, infinitive construct first person common singular |
| וְהִ֖יא | and it | Conjunction, pronoun |
| רְחוֹקָ֥ה | [was] far | Adj |
| מִמֶּֽנִּי׃ | from me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All this I tested by wisdom, saying, “I resolve to be wise.” But it was beyond me. |
| KJV | ¶ All this have I proved by wisdom: I said, I will be wise; but it was far from me. |
| ASV | All this have I proved in wisdom: I said, I will be wise; but it was far from me. |
| YLT | All this I have tried by wisdom; I have said, 'I am wise,' and it [is] far from me. |
| WEB | All this I have proved in wisdom. I said, “I will be wise;” but it was far from me. |
| BBE | All this I have put to the test by wisdom; I said, I will be wise, but it was far from me. |
The translations agree on the essential meaning of the verse, particularly regarding the key terms and concepts.
The structure consists of a main clause followed by a participial phrase and a concluding statement, emphasizing the author's testing and the realization of wisdom's inaccessibility.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהִיא
verbנָסָה
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 7:23
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 Wisdomgenerated
Ecclesiastes 7:23 reflects on the author's pursuit of wisdom, emphasizing the struggle to grasp its true essence. The preceding verses highlight the complexities of human behavior and the challenges in understanding life's intricacies. The author acknowledges the limitations of wisdom, which is a recurring theme throughout the book, as he grapples with the realities of existence and the futility of certain pursuits.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:5 | “For God knows that in the day you eat of it, your eyes will be opened and you will be like God, knowing good and evil.” |
| 2 | 1 Kings 3:11–12 | So God said to him, “Since you have asked for this instead of requesting long life or wealth for yourself or death for your enemies—but you have asked for discernment to administer justice— |
| 3 | 1 Kings 11:1–8 | King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women. |
| 4 | Romans 1:22 | Although they claimed to be wise, they became fools, |
| 5 | 1 Corinthians 1:20 | Where is the wise man? Where is the scribe? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — נִסִּ֣יתִי, ni.Si.tigenerated
The verb נָסָה (nasah) means to test or try, often to prove something's worth. In this context, it indicates a thorough examination of wisdom, reflecting a desire to understand and attain it.
The Piel form of the verb suggests a more intensive action, emphasizing the author's active engagement in testing wisdom. This pursuit aligns with the broader themes of Ecclesiastes, where the quest for understanding is a central concern.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as well as the KJV, ASV, YLT, WEB, and BBE, all agreeing on the essential meaning of the text.
Sentence Structuregenerated
The finite verb נִסִּ֣יתִי, I tested, governs the structure of the verse, with multiple phrases detailing the method and subject of the testing. The sentence flows from the action of testing to the declaration of intent and the subsequent realization of wisdom's elusiveness.
The arrangement emphasizes the testing process, followed by the speaker's assertion and the conclusion that wisdom remains distant. This structure highlights the contrast between the pursuit of wisdom and the reality of its inaccessibility.
Septuagint Backgroundgenerated
The Septuagint translates נִסִּ֣יתִי as ἐπείρασα (epeirasa), which also means 'I tested.' This choice aligns closely with the Hebrew meaning, reinforcing the theme of examination.
The use of σοφία (sophia) for wisdom in the Septuagint reflects a consistent understanding of wisdom's nature, though the Greek text may carry slightly different connotations in its philosophical context.
In plain words — the whole versegenerated
Ecclesiastes 7:23 shows the author testing everything by wisdom, expressing a desire to be wise, yet finding that true wisdom is beyond reach. This verse highlights the struggle to understand the complexities of life and the limitations of human knowledge.
Frequently Asked Questionsgenerated
The author is indicating that he sought to understand and evaluate life through the lens of wisdom, attempting to grasp its principles and applications.
This suggests that despite his efforts to attain wisdom, he found it elusive and difficult to fully comprehend, reflecting a common theme of the limitations of human understanding.
This phrase expresses the author's determination to pursue wisdom, highlighting the importance he places on understanding and discernment.
It encapsulates the tension between the pursuit of wisdom and the realization of its limitations, a recurring theme throughout the book as the author reflects on the nature of life and knowledge.
Reflection Questionsgenerated
- In what areas of my life do I seek wisdom, and how do I test my understanding?
- What challenges do I face in grasping the complexities of life, similar to the author's experience?
- How can I cultivate a deeper understanding of wisdom in my daily decisions?
- What lessons can I learn from the author's struggle with wisdom that apply to my own life?
The early church on this verse — how the Fathers read it
Gregory of Nazianzus reflects on the challenges of understanding God, drawing from themes present in this verse.
Now the subject of God is harder to come at, in proportion as it is more perfect than any other, and is open to more objections, and the solutions of them are more laborious.Early Church Fathers on Ecclesiastes 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 7:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll this have I proved by wisdom,.... Referring either to all that he had been discoursing of hitherto in this book, concerning the vanity of natural wisdom and knowledge, of pleasure, power, and
Read John Gill on Ecclesiastes 7 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll this have I proved by wisdom: I said, I will be wise; but it was far from me.
Read Robert Jamieson on Ecclesiastes 7 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll this, or all these things, of which I have here discoursed, have I proved, I have diligently examined and found all this to be true, by wisdom; by the help of that singular wisdom which God had given me. I said, I will be wise; I determined within myself that I would by all possible means seek to attain perfection of wisdom, and I persuaded myself that I should attain to it. But it was far from me; I found myself greatly disappointed, and the more I knew, the more I saw mine own folly and misery.
Read Matthew Poole on Ecclesiastes 7 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 7:23 All this have I proved by wisdom: I said, I will be wise; but it [was] far from me.Ver. 23. I said, I will be wise; but it was far from me.] Solomon here seems to say of wisdom, as Nazianzen doth of God the author of it, Tantum recedit, quantum capitur. Not that wisdom itself doth fly away, but because that they who have most of it do especially understand that it exceedeth the capacity of any one to be able to comprehend it (as Basil gives the reason), so that they that think they have got demonstrations perceive afterwards that they are no more than topica aut sophisticae rationes, topical or sophistical arguments, as Lyra here noteth. Bonus quidam vir solebat esse…
Read John Trapp on Ecclesiastes 7 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) The confession of failure to attain speculative knowledge gives energy to the preacher’s next following enunciation of the practical lesson which he has learned from his experience.
Read Charles John Ellicott on Ecclesiastes 7 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. All this have I proved by wisdom] These rules I have laid down for my own conduct, and sought after more wisdom; but have fallen far short of what I wished to be.
Read AdamClarke on Ecclesiastes 7 →
CambridgeThe Cambridge Bible for Schools and Colleges23. I said, I will be wise; but it was far from me] The words express at once the high aim of the seeker and his sense of incompleteness. Wisdom in its fulness was for him, as for Job (chap. 28) far above out of his reach. He had to give up the attempt to solve the problems of the Universe, and to confine himself to rules of conduct, content if he could find guidance there.
Read Cambridge on Ecclesiastes 7 →
Albert Barnes1798–1870Barnes' Notes on the BibleI will be - Or, I am. There was a time when Solomon thought himself wise enough to comprehend the work of God, and therefore needed for himself the self-humbling conviction declared in this verse. It - i. e. Wisdom.
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
All this I tested by wisdom, saying, “I resolve to be wise.” But it was beyond me.
All this I have proved in wisdom. I said, “I will be wise;” but it was far from me.
All this I tested by wisdom, saying, “I resolve to be wise.” But it was beyond me.
I have examined all this by wisdom; I said, “I am determined to comprehend this” – but it was beyond my grasp.
Tyndale line
¶ All this have I proved by wisdom: I said, I will be wise; but it was far from me.
All this have I proved in wisdom: I said, I will be wise; but it was far from me.
All this have I proved in wisdom: I said, I will be wise; but it was far from me.
All this have I proved by wisdom: I said, I will be wise; but it was far from me.
Giue not thine heart also to all ye wordes that men speake, lest thou doe heare thy seruant cursing thee.
Strictly literal
All this have I tried by wisdom: I said, I will be wise; but it was far from me.
All this I have tried by wisdom; I have said, 'I am wise,' and it [is] far from me.
All this I have tried by wisdom; I have said, “I am wise,” and it [is] far from me.
All this have I proved by wisdom: I said, I will be wise; but it was far from me.
All this have I proven by wisdom. I said, “I will be wise,” but it was more than I could be.
From the Latin
For thy conscience knoweth that thou also hast often spoken evil of others.
Simplified
I have examined all this using the principles of wisdom. I told myself, “I will think wisely.” But wisdom eluded me.
All this I have put to the test by wisdom; I said, I will be wise, but it was far from me.
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 7:23 reads, "All this I tested by wisdom, saying, 'I resolve to be wise.' But it was beyond me." The Septuagint agrees with the Masoretic Text in meaning, though it presents the text in a different word order and structure, reflecting its own style. There are no significant differences in content between these witnesses for this verse.
כָּל־ זֹ֖ה נִסִּ֣יתִי בַֽחָכְמָ֑ה אָמַ֣רְתִּי אֶחְכָּ֔מָה וְהִ֖יא רְחוֹקָ֥ה מִמֶּֽנִּי׃
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 7:23
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.
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)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זֹה (zoh) is a Hebrew word meaning 'this,' specifically in the feminine form. It is derived from a related word, זֹאת (zot), and is used to refer to something specific or nearby. The entries indicate that it can also imply 'this or that' in various contexts.
זֹה this (f.) = זֹאת
base
H2090 זֹה
2090 zoh zo
for 2088; this or that:--as well as another, it, this, that,
thus and thus.
see HEBREW for 02088
זֹה (zoh) — this.
this
Pron — ParticleHTm
נָסָה (nasah) is a Hebrew verb meaning to test or try. It encompasses actions like attempting, proving, and tempting, though not in a modern context. The word is built from a primitive root and is primarily used in the Piel form. All entries agree on its core meanings without significant disagreement.
[נָסָה] vb. Pi. test, try
test, try
attempt, assay, try to do a thing
test, try, prove, tempt [but not in the modern sense of the word]
base
H5254 נָסָה Pi. test, try . test, try
. attempt, assay, try to do a thing
. test, try, prove, tempt [but not in the modern sense of the word]
5254 nacah naw-saw'
a primitive root; to test; by implication, to
attempt:--adventure, assay, prove, tempt, try.
נָסָה (na.sah) — to test.
: test
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
נָסָה (na.sah) — to test: try.
: try/attempt
1) to test, try, prove, tempt, assay, put to the proof or test
1a) (Piel)
1a1) to test, try
1a2) to attempt, assay, try
1a3) to test, try, prove, tempt
V-Piel-Perf-1cs — Verb · Piel · perfect first person common singularHVpp1cs
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
חָכַם (chakam) is a Hebrew verb meaning to be wise or to act wisely. It encompasses various forms, including teaching wisdom and showing oneself wise. The entries highlight its use in different contexts, such as making others wise or dealing shrewdly. There are no noted disagreements among the lexicons.
חָכַם vb. be wise
Qal be or become wise, act wisely
Pi. make wise, teach wisdom
Pu. made wise, intensive, as it were the embodiment of wisdom
Hiph. making wise the simple
Hithp. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
base
H2449 חָכַם be wise .be or become wise, act wisely
. make wise, teach wisdom
. made wise, intensive, as it were the embodiment of wisdom
. making wise the simple
. let us deal wisely (shrewdly) toward it (the people); make or shew thyself wise
2449 chakam khaw-kam'
a primitive root, to be wise (in mind, word or act):--X
exceeding, teach wisdom, be (make self, shew self) wise, deal
(never so) wisely, make wiser.
חָכַם (cha.kham) — be wise.
1) to be wise
1a) (Qal) to be or become wise, act wisely
1b) (Piel) to make wise, teach wisdom, instruct
1c) (Pual) to be made wise
1d) (Hiphil) to make wise
1e) (Hithpael) to show oneself wise, deceive, show one's wisdom
V-Qal-1cs — Verb · Qal · infinitive construct first person common singularHVqc1cs
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)
Conj | Pron — Conjunction · pronounHC/Pp3fs
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Adj — AdjHAafsa
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep | Suff — Preposition · suffixHRd/Sp1bs
