Ecclesiastes 8:1 — Word Study
WLCמִ֚י כְּהֶ֣חָכָ֔ם וּמִ֥י יוֹדֵ֖עַ פֵּ֣שֶׁר דָּבָ֑ר חָכְמַ֤ת אָדָם֙ תָּאִ֣יר פָּנָ֔יו וְעֹ֥ז פָּנָ֖יו יְשֻׁנֶּֽא׃
BSAWhomîy [like the truly wise] is like the wise manchâkâm [skilled, prudent] Whomîy [knows the solution] knowsyâdaʻ the interpretationpêsher△ [solution to a problem] of a matterdâbâr [thing, affair] A man’sʼâdâm [Adam's, human] wisdomchokmâh [skill, prudence, good judgment] brightensʼôwr▸ [lights up, gives light to] his facepânîym [presence, countenance] and the sternnessʻôz [hardness, boldness] of his facepânîym [presence] is changedshânâʼ▸ [altered, made different]
| Greek | English | Parsing |
|---|---|---|
| מִ֚י | who? | Pronoun |
| כְּהֶ֣חָכָ֔ם | [is] like the wise [person] | Preposition, particle |
| וּמִ֥י | and who? | Conjunction, pronoun |
| יוֹדֵ֖עַ | [is] knowing | Verb, Qal, participle (active) masculine singular |
| פֵּ֣שֶׁר | [the] interpretation of | Noun common, masculine singular construct |
| דָּבָ֑ר | a matter | Noun common, masculine singular absolute |
| חָכְמַ֤ת | [the] wisdom of | Noun common, feminine singular construct |
| אָדָם֙ | anyone | Noun common, masculine singular absolute |
| תָּאִ֣יר | it makes shine | Verb, Hiphil, imperfect third person feminine singular |
| פָּנָ֔יו | face his | Noun common masculine plural construct, suffix |
| וְעֹ֥ז | and [the] strength of | Conjunction, noun common masculine singular construct |
| פָּנָ֖יו | face his | Noun common masculine plural construct, suffix |
| יְשֻׁנֶּֽא׃ | it is changed | Verb, Pual, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Who is like the wise man? Who knows the interpretation of a matter? A man’s wisdom brightens his face, and the sternness of his face is changed. |
| KJV | Who is as the wise man? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be changed. |
| ASV | Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, and the hardness of his face is changed. |
| YLT | Who [is] as the wise? and who knoweth the interpretation of a thing? The wisdom of man causeth his face to shine, and the hardness of his face is changed. |
| WEB | Who is like the wise man? And who knows the interpretation of a thing? A man’s wisdom makes his face shine, and the hardness of his face is changed. |
| BBE | Who is like the wise man? and to whom is the sense of anything clear? A man's wisdom makes his face shining, and his hard face will be changed. |
The translations agree on the essential meaning of the verse.
The verse opens with a rhetorical question, followed by a statement about wisdom's effects, creating a flow from inquiry to insight.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמִי
verbיָדַע
The sentence as the grammar sees it Open the tree ›
1 of 13 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 8:1
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 8:1 begins a reflection on the nature of wisdom and its impact on a person's demeanor. The Teacher poses rhetorical questions about the wise, suggesting that true wisdom is rare and valuable. This passage emphasizes the transformative power of wisdom, not just in understanding matters but also in affecting one's presence and interactions with others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 2:13–14 | And I saw that wisdom exceeds folly, just as light exceeds darkness: |
| 2 | 1 Corinthians 2:13–16 | And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words. |
| 3 | Genesis 40:8 | “We both had dreams,” they replied, “but there is no one to interpret them.” Then Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.” |
| 4 | Genesis 41:15–16 | Pharaoh said to Joseph, “I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.” |
| 5 | Job 33:23 | Yet if there is a messenger on his side, one mediator in a thousand, to tell a man what is right for him, |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — חָכְמַ֤ת, cha.khe.Matgenerated
The word חָכְמָה (chokmah) refers to wisdom, encompassing skill, prudence, and good judgment. It describes the ability to navigate complex situations with insight and understanding, reflecting both intellectual and practical aspects of wisdom.
In this verse, wisdom is portrayed not only as knowledge but as a quality that enhances a person's presence. The phrase wisdom of a man suggests a personal attribute that can influence how one is perceived by others.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of the verse, emphasizing the relationship between wisdom and a person's demeanor.
Sentence Structuregenerated
The verse contains multiple clauses, with the main question posed at the beginning: מִ֚י, who? This sets the stage for the exploration of wisdom and knowledge.
The structure highlights the relationship between wisdom and its effects, with the finite verbs יוֹדֵ֖עַ (knows) and תָּאִ֣יר (brightens) indicating the actions that stem from wisdom.
Septuagint Backgroundgenerated
The Septuagint translates חָכְמָה as σοφία, which carries a similar meaning of wisdom but may emphasize a broader philosophical understanding.
The choice of λύσιν for פֵּשֶׁר indicates a focus on the solution aspect of interpretation, highlighting the practical implications of wisdom in resolving matters.
In plain words — the whole versegenerated
Ecclesiastes 8:1 asks who is like the wise man and who knows the interpretation of a matter. It states that a man's wisdom brightens his face, while his sternness can change. This highlights the transformative power of wisdom on a person's demeanor.
Frequently Asked Questionsgenerated
It suggests that wisdom not only enhances understanding but also positively affects how a person is perceived by others.
Rhetorical questions emphasize the rarity of true wisdom and provoke thought about its significance.
Wisdom can lead to a more pleasant and approachable presence, contrasting with a stern or harsh demeanor.
Interpreting matters wisely allows for better decision-making and understanding of complex situations.
Reflection Questionsgenerated
- In what ways have I seen wisdom change my own or others' demeanor?
- How can I seek to gain wisdom in my daily life?
- What are some practical applications of wisdom in my relationships?
- How can I help others understand the importance of wisdom in their lives?
The early church on this verse — how the Fathers read it
Early commentators reflect on the transformative nature of wisdom as seen in this verse, emphasizing its effect on one's presence and inner character.
Moreover, wisdom, when it is found in a man, shows itself also in its possessor's face, and makes his countenance to shine;Early Church Fathers on Ecclesiastes 8 →
As it is impossible to recognize a white thing if one does not know the color white, and as it is impossible to recognize science if one does not know what science is,Early Church Fathers on Ecclesiastes 8 →
Here he means that the wisdom of a person makes the face shine, but not the face of the body, not a part of the flesh, but the face of the inner person.… The face of the inner person is illuminated by wisdom.Early Church Fathers on Ecclesiastes 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 8:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWho is as the wise [man]?.... Who is as the first man, that was made upright, and was a wise man? not one of his sons. Or who is as the wise man, meaning himself?
Read John Gill on Ecclesiastes 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWho is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed. Who is the wise men?
Read Robert Jamieson on Ecclesiastes 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCHAPTER 8 Kings to be greatly respected, . Our times uncertain; death not to be resisted, . An evil magistrate buried and forgot, ,10. Men hardened in sin, because not presently punished; but they shall not escape, but it shall go ill with them, ; as it doth also sometimes with the righteous, whilst the wicked prosper, . Mirth therefore, and a contented enjoyment of God’ s gifts, preferable to immoderate care and search, . God’ s work herein past finding out, ,17. Who is as the wise man? who is to be compared with a wise man? He is incomparably the most excellent man in the world. Or rather, who is truly wise? the particle as being here not a note of similitude, but of reality, as it is…
Read Matthew Poole on Ecclesiastes 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 8:1 Who [is] as the wise [man]? and who knoweth the interpretation of a thing? a man’ s wisdom maketh his face to shine, and the boldness of his face shall be changed.Ver. 1. Who is as the wise man?] q.d., He is a matchless man, a peerless paragon, outshining others as much as the moon doth the lesser stars. Plato could say that no gold or precious stone doth glister so gloriously, ωσπεραγαθωνανδρωννοοςσυμφραδμων, as the prudent spirit of a good man. "Thou art a prince of God amongst us," said the Hittites to Abraham. "Can we find such a man as this Joseph, in whom the Spirit of God is?" said Pharaoh to his counsellors. "Hast thou considered my servant Job, that there is none…
Read John Trapp on Ecclesiastes 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersVIII. (1) This verse in praise of wisdom can be connected either with what precedes or what follows. (See Hosea 14:9.) Interpretation.—The word occurs elsewhere in the Chaldee parts of Daniel. Boldness.—Impudence is removed from the countenance. See Proverbs 7:13; Proverbs 21:29; Sir 13:25.
Read Charles John Ellicott on Ecclesiastes 8 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER VIII A man's wisdom makes his face shine, 1. Kings are to be greatly respected, 2-4. Of him who keeps the commandment; of the misery of man; of the certainty of death, 5-8. Of him that rules another to his own hurt, 9. The end of the wicked, 10. God's longsuffering, 11, 12. It shall be ill with wicked men, 13. Strange events in the course of Providence, 14, 15. God's works cannot be found out, 16, 17. NOTES ON CHAP. VIII Verse 1. Who knoweth the interpretation] פשר pesher, a pure Chaldee word, found nowhere else in the Bible but in the Chaldee parts of Daniel. "A man's wisdom maketh his face to shine." Every state of the heart shines through the countenance; but there is such an…
Read AdamClarke on Ecclesiastes 8 →CambridgeThe Cambridge Bible for Schools and Colleges1. Who is as the wise man?] The question comes in abruptly as from a teacher who calls the attention of his scholars to things that are φωνήεντασυνέτοισιν (“significant to those who understand”) and remind us of the “He that hath ears to hear let him hear” in our Lord’s teaching (Matthew 11:15; Matthew 13:9; Mark 4:9). Something there was in what he is about to add, to be read between the lines. It required a α man to “know the interpretation” (the noun is Chaldaean and is found, with a slight variation, as the prominent word in Daniel 4:5; Daniel 4:7) of the “thing” or better, “of the word.” We find the probable explanation of this suggestive question in the fact that the writer veils a…
Read Cambridge on Ecclesiastes 8 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd who - Rather, and as he who knoweth. The possessor of wisdom excels other people: it imparts serenity to his countenance, and removes the expression of gloom or fierceness (see the marginal reference).
Read Albert Barnes on Ecclesiastes 8 →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
Who is like the wise man? Who knows the interpretation of a matter? A man’s wisdom brightens his face, and the sternness of his face is changed.
Who is like the wise man? And who knows the interpretation of a thing? A man’s wisdom makes his face shine, and the hardness of his face is changed.
Who is like the wise man? Who knows the interpretation of a matter? A man’s wisdom brightens his face, and the sternness of his face is changed.
Who is a wise person? Who knows the solution to a problem? A person’s wisdom brightens his appearance, and softens his harsh countenance.
Tyndale line
Who is as the wise man? and who knoweth the interpretation of a thing? a man’s wisdom maketh his face to shine, and the boldness of his face shall be changed.
Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, and the hardness of his face is changed.
Who is as the wise man? and who knoweth the interpretation of a thing? A man’s wisdom maketh his face to shine, and the hardness of his face is changed.
Who is as the wise man ? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.
Who is as the wise man? and who knoweth the interpretation of a thing? the wisedome of a man doth make his face to shine: and the strength of his face shalbe changed.
Strictly literal
Who is as the wise? and who knoweth the explanation of things? A man's wisdom maketh his face to shine, and the boldness of his face is changed.
Who [is] as the wise? and who knoweth the interpretation of a thing? The wisdom of man causeth his face to shine, and the hardness of his face is changed.
Who [is] as the wise? And who knows the interpretation of a thing? The wisdom of man causes his face to shine, and the hardness of his face is changed.
Who is like the wise? and who knoweth [as well] the explanation of a thing? a man's wisdom enlighteneth his face, and the boldness of his face will be lessened.
Who is a wise man? Who knows what the events in life mean? Wisdom in a man causes his face to shine, and the hardness of his face is changed.
From the Latin
The wisdom of a man shineth in his countenance, and the most mighty will change his face.
Simplified
Who can compare to the truly wise? Who knows how to interpret things? If you have wisdom your face lights up, and your stern look is softened.
Who is like the wise man? and to whom is the sense of anything clear? A man's wisdom makes his face shining, and his hard face will be changed.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in the wording of this verse, with all words matched, indicating consistency in the transmission of this text.
מִ֚י כְּהֶ֣חָכָ֔ם וּמִ֥י יוֹדֵ֖עַ פֵּ֣שֶׁר דָּבָ֑ר חָכְמַ֤ת אָדָם֙ תָּאִ֣יר פָּנָ֔יו וְעֹ֥ז פָּנָ֖יו יְשֻׁנֶּֽא׃
13 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 8:1
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.
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Part — PronounHPi
The Hebrew word חָכָם (*chakam*) means 'wise' and encompasses various aspects of wisdom, including skillfulness in technical work, shrewdness, and ethical understanding. It can refer to a class of learned individuals, including those involved in astrology and magic. The word is derived from a related term, חָכַם (*chakam*), which also relates to intelligence and craftiness.
חָכָם adj. wise
skilful in technical work
wise in the administration of affairs
shrewd, crafty, cunning
pl. class of learned and shrewd men, incl. astrologers, magicians and the like
prudent
wise, ethically and religiously
base
H2450 חָכָם wise . skilful in technical work
. wise in the administration of affairs
. shrewd, crafty, cunning
. pl. class of learned and shrewd men, incl. astrologers, magicians and the like
. prudent
. wise, ethically and religiously
2450 chakam khaw-kawm'
from 2449; wise, (i.e. intelligent, skilful or
artful):--cunning (man), subtil, ((un-)), wise((hearted),
man).
see HEBREW for 02449
חָכָם (cha.kham) — wise.
1) wise, wise (man)
1a) skilful (in technical work)
1b) wise (in administration)
1c) shrewd, crafty, cunning, wily, subtle
1d) learned, shrewd (class of men)
1e) prudent
1f) wise (ethically and religiously)
Prep | Art | Adj — Preposition · particleHR/Td/Aamsa
מִי (mi) is an interrogative pronoun primarily used to ask about persons, meaning 'who?' or 'whose?'. It can also appear in rhetorical questions and has some idiomatic uses, such as 'who among...?' or 'whosoever'. The word is rarely applied to things, and its forms can vary in emphasis.
מִי 423 pron.interrog. who? of persons
מִי is rarely used of things, and usually where persons are understood or implied
in the gen. whose
in an indirect qu.
מִי ב׳ who among … ?
strengthened and emph. forms of interrog.
various rhetorical uses whose
מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
once, following a verb, any one
base
H4310 מִי who? of persons . מִי is rarely used of things, and usually where persons are understood or implied
. in the gen. whose
. in an indirect qu.
. מִי ב׳ who among … ?
. strengthened and emph. forms of interrog.
. various rhetorical uses whose
. מִי may sometimes be rendered whosoever, though, as the examples will shew, it does not really mean it
. once, following a verb, any one
4310 miy me
an interrogative pronoun of persons, as 4100 is of things,
who? (occasionally, by a peculiar idiom, of things); also
(indefinitely) whoever; often used in oblique construction
with prefix or suffix:--any (man), X he, X him, + O that!
what, which, who(-m, -se, -soever), + would to God.
see HEBREW for 04100
מִי (mi) — who?.
who?, whose?, whom?, would that, whoever, whosoever
Conj | Part — Conjunction · pronounHC/Pi
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
פֵּ֫שֶׁר (pesher) means 'interpretation' or 'solution.' It is derived from a related term and is used in contexts like Ecclesiastes 8:1. The entries consistently emphasize its meaning related to interpretation.
פֵּ֫שֶׁר n.[m.] solution, interpretation;—cstr. Ec 8:1.
ref
H6592 פֵּ֫שֶׁר
6592 pesher pay'-sher
corresponding to 6591:--interpretation.
see HEBREW for 06591
פֵּ֫שֶׁר (pe.sher) — interpretation.
interpretation, solution
N-ms — Noun common · masculine singular constructHNcmsc
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…
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-ms — Noun common · masculine singular absoluteHNcmsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
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)
N-fs — Noun common · feminine singular constructHNcfsc
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…
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
N-ms — Noun common · masculine singular absoluteHNcmsa
אוֹר (or) is a Hebrew verb meaning to be or become light, covering various contexts such as shining of the sun, illumination by celestial bodies, and lighting lamps. It has different forms: Qal (to shine), Niphal (to be illuminated), and Hiphil (to give light). The entries emphasize both literal and metaphorical uses, including making one's face shine and enlightening the eyes.
[אוֹר] 43 vb. be or become light
Qal;—become light, shine of sun (esp. in early morn.)
Niph.—become lighted up of day-break
Hiph.—
give light, of sun, moon & stars
light up, cause to shine, shine
light a lamp
lighten, of the eyes
make shine, of face of God
base
H215 אוֹר be or become light .—become light, shine of sun (esp. in early morn.)
.—become lighted up of day-break
.— . give light, of sun, moon & stars
. light up, cause to shine, shine
. light a lamp
. lighten, of the eyes
. make shine, of face of God
215 'owr ore
a primitive root; to be (causative, make) luminous (literally
and metaphorically):--X break of day, glorious, kindle, (be,
en-, give, show) light (-en, -ened), set on fire, shine.
אוֹר (or) — to light.
1) to be or become light, shine
1a) (Qal)
1a1) to become light (day)
1a2) to shine (of the sun)
1a3) to become bright
1b) (Niphal)
1b1) to be illuminated
1b2) to become lighted up
1c) (Hiphil)
1c1) to give light, shine (of sun, moon, and stars)
1c2) to illumine, light up, cause to shine, shine
1c3) to kindle, light (candle, wood)
1c4) lighten (of the eyes, his law, etc)
1c5) to make shine (of the face)
V-Hiphil-Imperf-3fs — Verb · Hiphil · imperfect third person feminine singularHVhi3fs
shin: The Hebrew words 'ahal, 'or, halal, zahar, zarach, yapha`, naghah, `ashath and qaran are all translated "shine." All indicate either the direct or indirect diffusion of beams of light. In a direct and literal sense the word "shine" is used of the heavenly bodies, or of candles, and fire (Job 18:5; 25:5 the King James Version; Job 29:3; 31:26; 2Ki 3:22). In a figurative sense it is used of reflected light or brightness, in any sense (Ex 34:29 f,35; Isa 60:1; Eze 43:2; Da 12:3). God as the sun of righteousness…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
עֹז (oz) refers to strength or might, encompassing material, physical, personal, social, and political dimensions. It can denote boldness or impudence and is associated with the might of God. The word is built from the root related to strength and power, with various applications noted in the entries.
עֹז, and (rarely) עוֹז n.m. strength, might
material and physical
personal, social, and political
might of י׳
= boldness, impudence
= stronghold
base
H5797 עֹז, and (rarely) עוֹז strength, might . material and physical
. personal, social, and political
. might of י׳
. = boldness, impudence
. = stronghold
5797 `oz oze
or (fully) rowz {oze}; from 5810; strength in various
applications (force, security, majesty, praise):--boldness,
loud, might, power, strength, strong.
see HEBREW for 05810
עֹז (oz) — strength.
1) might, strength
1a) material or physical
1b) personal or social or political
Conj | N-ms — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
N-cp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
שָׁנָה (shana) is a Hebrew verb meaning to change or alter. It appears in various forms, including Qal (to change), Piel (to change transitively), and Pual (to be changed). The entries indicate its use in different contexts, including a reference to the Aramaic equivalent שְׁנָא (she.na), which also means 'to change'.
[שָׁנָה] vb. change
Qal I do not change
Pi. transit., change, alter
Pu. usu. is changed, mollified
Hithp. arise, pray, and disguise thyself.
base
H8132 שָׁנָה change
8132 shana shaw-naw'
a primitive root; to alter:--change.
שָׁנָא (sha.na) — to change.
1) to change, alter
1a) (Qal) to change
1b) (Piel) to change, alter
1c) (Pual) to be changed
Aramaic equivalent: she.na (שְׁנָא "to change" H8133)
V-Pual-Imperf-3ms — Verb · Pual · imperfect third person masculine singularHVPi3ms