Ecclesiastes 2:14 — Word Study
WLCהֶֽחָכָם֙ עֵינָ֣יו בְּרֹאשׁ֔וֹ וְהַכְּסִ֖יל בַּחֹ֣שֶׁךְ הוֹלֵ֑ךְ וְיָדַ֣עְתִּי גַם־ אָ֔נִי שֶׁמִּקְרֶ֥ה אֶחָ֖ד יִקְרֶ֥ה אֶת־ כֻּלָּֽם׃
BSAThe wisechâkâm [skilled, prudent] man has eyesʻayin [sources of understanding] in his headrôʼsh [as his guide] but the foolkᵉçîyl [one who is stupid, silly] walkshâlak in darknesschôshek [spiritual ignorance, misery] Yet Iʼănîy alsogam came to realizeyâdaʻ■ [perceived, learned] that oneʼechâd [single, unified] fatemiqreh [event, outcome] overcomesqârâh▸ [happens to, affects] themʼêth bothkôl [all, everything]
| Greek | English | Parsing |
|---|---|---|
| הֶֽחָכָם֙ | the wise [person] | Particle |
| עֵינָ֣יו | eyes his | Noun common feminine dual construct, suffix |
| בְּרֹאשׁ֔וֹ | [are] in head his | Preposition, noun common masculine singular construct, suffix |
| וְהַכְּסִ֖יל | and the fool | Conjunction, particle |
| בַּחֹ֣שֶׁךְ | in darkness | Preposition, noun common masculine singular absolute |
| הוֹלֵ֑ךְ | [is] walking | Verb, Qal, participle (active) masculine singular |
| וְיָדַ֣עְתִּי | and I knew | Verb, Qal, sequential perfect first person common singular |
| גַם־ | also | Adverb |
| אָ֔נִי | I | Pronoun |
| שֶׁמִּקְרֶ֥ה | that fate | Particle, noun common masculine singular absolute |
| אֶחָ֖ד | one | Adj |
| יִקְרֶ֥ה | it will happen to | Verb, Qal, imperfect third person masculine singular |
| אֶת־ | the object marker | Particle |
| כֻּלָּֽם׃ | all of them | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The wise man has eyes in his head, but the fool walks in darkness. Yet I also came to realize that one fate overcomes them both. |
| KJV | The wise man’s eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. |
| ASV | The wise man’s eyes are in his head, and the fool walketh in darkness: and yet I perceived that one event happeneth to them all. |
| YLT | The wise! — his eyes [are] in his head, and the fool in darkness is walking, and I also knew that one event happeneth with them all; |
| WEB | The wise man’s eyes are in his head, and the fool walks in darkness—and yet I perceived that one event happens to them all. |
| BBE | The wise man's eyes are in his head, but the foolish man goes walking in the dark; but still I saw that the same event comes to them all. |
Where they part company is מִקְרֶה — see How Translations Differ.
The sentence consists of a main clause with two subordinate clauses that elaborate on the subjects and their fates.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָלַךְ
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 2:14
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 Wisdom and Follygenerated
Ecclesiastes 2:14 reflects on the nature of wisdom compared to folly, illustrating that while the wise have understanding, the fool walks in darkness. The author recognizes that both the wise and the foolish share the same fate, prompting a deeper contemplation of life's meaning. This theme resonates throughout the book, as seen in other verses like Ecclesiastes 8:1 and Ecclesiastes 10:2-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 8:1 | 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. |
| 2 | Ecclesiastes 10:2–3 | A wise man’s heart inclines to the right, but the heart of a fool to the left. |
| 3 | Proverbs 14:8 | The wisdom of the prudent is to discern his way, but the folly of fools deceives them. |
| 4 | Proverbs 17:24 | Wisdom is the focus of the discerning, but the eyes of a fool wander to the ends of the earth. |
| 5 | 1 John 2:11 | But whoever hates his brother is in the darkness and walks in the darkness. He does not know where he is going, because the darkness has blinded his eyes. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — חָכָם, he.cha.Khamgenerated
The word חָכָם (*chakam*) is a masculine singular noun meaning 'wise' and encompasses various aspects of wisdom, including skillfulness and ethical understanding. It describes someone who possesses knowledge and insight, often used to denote a learned individual or a prudent leader.
The parsing indicates it is a particle, suggesting its role in the sentence is to characterize the subject. The word is frequently used throughout the Hebrew Bible, appearing 138 times, which emphasizes its importance in discussions of wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main finite verb is הוֹלֵךְ, is walking, which governs the structure of the verse. The sentence includes a comparison of two subjects — the wise and the fool — and their respective states.
The sentence structure emphasizes the contrast between the wise person and the fool, with a dependent clause revealing the realization of the speaker regarding their shared fate.
Septuagint Backgroundgenerated
The Septuagint translates חָכָם as σοφοῦ, indicating a similar understanding of wisdom in both texts. This choice reflects a consistent interpretation of wisdom across the Hebrew and Greek traditions.
For מִקְרֶה, the Septuagint uses συνάντημα, which broadens the concept to include a chance occurrence or meeting, suggesting a nuanced understanding of fate.
In plain words — the whole versegenerated
Ecclesiastes 2:14 tells us that the wise person has understanding while the fool is lost in ignorance. The author realizes that both the wise and the foolish ultimately face the same fate, prompting reflection on the nature of life and wisdom.
Frequently Asked Questionsgenerated
This phrase suggests that the wise have insight and understanding, allowing them to navigate life more effectively than the fool.
Walking in darkness symbolizes ignorance or a lack of understanding, indicating that the fool is unaware of the realities of life.
This highlights the idea that wisdom does not exempt one from life's ultimate outcomes, prompting a deeper contemplation of the value of wisdom.
It reinforces the recurring theme in Ecclesiastes that life is fleeting and that both wisdom and folly lead to the same end.
Reflection Questionsgenerated
- In what ways do I see wisdom at work in my life, and how can I cultivate it further?
- What are some areas in my life where I might be walking in darkness, and how can I seek understanding?
- How does the realization that both the wise and the foolish share the same fate affect my perspective on life?
- What steps can I take to ensure that I am making wise choices in my daily decisions?
The early church on this verse — how the Fathers read it
The early church fathers reflect on the themes of wisdom and folly in this verse, using it to explore the nature of human understanding and divine insight.
If we think about “eyes” in the visible sense, then (one can say) that both the foolish and the wise have eyes in their head. The wise [person], insofar as he is wise, turns upwards to Christ, his head.Early Church Fathers on Ecclesiastes 2 →
And first of all, let us understand that the structure of the human body is like that of the world. Just as the sky towers over the air, the earth, and the sea, which are like certain members of the world,Early Church Fathers on Ecclesiastes 2 →
[Daniel 2:28] "But there is a God in heaven who reveals mysteries." Therefore it is only in vain that thou inquirest (other MSS have: "that he inquire") of men as to something which…Early Church Fathers on Ecclesiastes 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ecclesiastes 2:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe wise man's eyes [are] in his head,.... And so are the eyes of every man; but the sense is, he makes use of them, he looks about him, and walks circumspectly; he takes heed to his goings, he
Read John Gill on Ecclesiastes 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I saw that wisdom excelleth folly, as far as light excelleth darkness.
Read Robert Jamieson on Ecclesiastes 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAre in his head; in their proper place, and therefore they can see, which they could not do if they were out of his head. He hath the use of his eyes and reason, and sees his way, and orders all his affairs with discretion, and foresees, and so avoids, many dangers and mischiefs. Walketh in darkness; manageth his affairs ignorantly, rashly, and foolishly, whereby he showeth that his eyes are not in his head, but in his heels, or, as it is expressed, , in the ends of the earth. And; or, yet; notwithstanding this excellency of wisdom above folly for our conduct in the matters of this life, yet at last they both come to one end. One event happeneth to them all; both are subject to the same…
Read Matthew Poole on Ecclesiastes 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 2:14 The wise man’ s eyes [are] in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all. Ver. 14. The wise man’ s eyes are in his head.] He judiciously pondereth things past, and prudently ordereth things present, and providently foreseeth to prevent dangers likely to ensue. The Chinese use to say of themselves, that all other nations of the world see but with one eye, they only with two. Italians tell us, that, whereas Spaniards seem wise and are fools, Frenchmen seem fools and are wise, Portuguese neither are wise nor so much as seem to be so, they themselves both seem wise, and are so. This I could sooner believe if…
Read John Trapp on Ecclesiastes 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Event.—Translated “hap,” or “chance” (Rth 2:13; 1 Samuel 6:9; 1 Samuel 20:26).
Read Charles John Ellicott on Ecclesiastes 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. The wise man's eyes, c.] Well expressed by Choheleth: - "The wise are circumspect, maturely weigh The consequence of what they undertake, Good ends propose, and fittest means apply To accomplish their designs." But the fool walketh in darkness] "But fools, deprived Of reason's guidance, or in darkness grope, Or, unreflecting like a frantic man, Who on the brink of some steep precipice Attempts to run a race with heedless steps, Rush to their own perdition." One event happeneth to them all.] "Though wide the difference, what has human pride To boast? Even I myself too plainly saw, That one event to both alike befalls To various accidents of life exposed, Without distinction: nor…
Read AdamClarke on Ecclesiastes 2 →CambridgeThe Cambridge Bible for Schools and Colleges14. The wise man’s eyes are in his head] The figurative language is so much of the nature of an universal parable that we need hardly look to any special source for it, but we are at least reminded of those that “walk on still in darkness,” who have eyes and yet “see not” in any true sense of seeing (Isaiah 6:10). In Proverbs 17:24 we have the opposite form of the same thought: “The eyes of a fool are in the ends of the earth.” Comp. also John 11:10; John 12:33. and I myself perceived also] Better, And yet I myself perceived. The thought of Ecc 2:13 which had given an apparent resting-place for the seeker, is traversed by another which sends him once more adrift. Wisdom is better than…
Read Cambridge on Ecclesiastes 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. The wise man’s eyes are in his head — The Hebrew is more forcible: As for the wise man, his eyes, etc. The “wise man’s eyes” are where they belong, and can be used to some purpose.
Read Daniel Denison Whedon on Ecclesiastes 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The wise man has eyes in his head, but the fool walks in darkness. Yet I also came to realize that one fate overcomes them both.
The wise man’s eyes are in his head, and the fool walks in darkness—and yet I perceived that one event happens to them all.
The wise man has eyes in his head, but the fool walks in darkness. Yet I also came to realize that one fate overcomes them both.
The wise man can see where he is going, but the fool walks in darkness. Yet I also realized that the same fate happens to them both.
Tyndale line
The wise man’s eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
The wise man’s eyes are in his head, and the fool walketh in darkness: and yet I perceived that one event happeneth to them all.
The wise man’s eyes are in his head, and the fool walketh in darkness: and yet I perceived that one event happeneth to them all.
The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
For the wise mans eyes are in his head, but the foole walketh in darknes: yet I know also that the same condition falleth to them all.
Strictly literal
The wise man's eyes are in his head, and the fool walketh in darkness; but I myself also perceived that one event happeneth to them all.
The wise! — his eyes [are] in his head, and the fool in darkness is walking, and I also knew that one event happeneth with them all;
The wise—his eyes [are] in his head, and the fool is walking in darkness, and I also knew that one event happens with them all;
The wise man hath his eyes in his head, while the fool walketh in darkness; but I myself perceived then also that one occurrence will befall all of them.
The wise man uses his eyes in his head to see where he is going, but the fool walks in darkness, although I know the same event happens to all of them.
From the Latin
The eyes of a wise man are in his head: the fool walketh in darkness: and I learned that they were to die both alike.
Simplified
The wise see where they're going, but fools walk in darkness. But I also realized that they all come to the same end.
The wise man's eyes are in his head, but the foolish man goes walking in the dark; but still I saw that the same event comes to them all.
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 presents the verse as: 'The wise man has eyes in his head, but the fool walks in darkness. Yet I also came to realize that one fate overcomes them both.' The Septuagint closely matches this text, with 13 out of 14 words corresponding directly, indicating a strong agreement in meaning, though the word order and articles differ due to the nature of Greek syntax. The Samaritan Pentateuch and the Dead Sea Scrolls are not mentioned in this instance, suggesting they may not provide additional variations for this particular verse, or their readings are not preserved in the available sources.
הֶֽחָכָם֙ עֵינָ֣יו בְּרֹאשׁ֔וֹ וְהַכְּסִ֖יל בַּחֹ֣שֶׁךְ הוֹלֵ֑ךְ וְיָדַ֣עְתִּי גַם־ אָ֔נִי שֶׁמִּקְרֶ֥ה אֶחָ֖ד יִקְרֶ֥ה אֶת־ כֻּלָּֽם׃
13 of the 14 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 2:14
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.
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)
Art | Adj — ParticleHTd/Aamsa
The Hebrew word עַ֫יִן (*'ayin*) means 'eye' and can refer to both the physical organ and its figurative uses, such as mental qualities and desires. It also denotes a 'spring' or 'fountain' of water. The entries highlight various phrases and contexts, including appearances and expressions of emotion, but do not indicate any significant disagreement among lexicons.
עַ֫יִן 859 n.f. eye
lit. as physical organ
eyes as showing mental qualities
desire of the eyes, abominations of the eyes
Fig. of mental and physical faculties, acts and states
Transferred mngs.:
visible surface of earth
appearance
gleam, sparkle
Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
base
עַ֫יִן n.f. spring (of water). Particular springs are:
ע׳ חֲרֹר Ju 7:1
ע׳ הַקּוֹרֵא (partridge-spring) Ju 15:19
ע׳ רֹגֵל near Jerus.
ע׳ הַתַּנִּין (dragon-spring)
base
H5869a עַ֫יִן eye . lit. as physical organ
. . eyes as showing mental qualities
. desire of the eyes, abominations of the eyes
. Fig. of mental and physical faculties, acts and states
. Transferred mngs.: . visible surface of earth
. appearance
. gleam, sparkle
. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H5869b עַ֫יִן spring (of water)
5869 `ayin ah'-yin
probably a primitive word; an eye (literally or
figuratively); by analogy, a fountain (as the eye of the
landscape):--affliction, outward appearance, + before, +
think best, colour, conceit, + be content, countenance, +
displease, eye((-brow), (-d), -sight), face, + favour,
fountain, furrow (from the margin), X him, + humble,
knowledge, look, (+ well), X me, open(-ly), + (not) please,
presence, + regard, resemblance, sight, X thee, X them, +
think, X us, well, X you(-rselves).
עַ֫יִן (a.yin) — eye.
: eye
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — Fountain (Gate).
§ spring, fountain
עַ֫יִן (a.yin) — Fountain of.
§ spring, fountain
עַ֫יִן (a.yin) — eye: seeing.
: seeing
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: appearance.
: appearance
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: before(the eyes).
: before(the_eyes)
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
1a3) of mental and spiritual faculties (fig.)
עַ֫יִן (a.yin) — eye: sin.
: sin
1) eye
1a) eye
1a1) of physical eye
1a2) as showing mental qualities
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp3ms
רֹאשׁ (ro'sh) means 'head' and encompasses various meanings related to position and rank. It can refer to the head of a person or animal, the top of a mountain, or a chief in various contexts, such as a city or nation. The word also signifies beginnings and sums, appearing in phrases related to enumeration. Additionally, it serves as a proper noun for 'Rosh,' a title for a chief or prince.
רֹאשׁ 599 n.m.
(c. 230 t.) head, of human being
head, of animals
top (88 t.)
height, of stars
head = chief (man)
= chief (city)
chief nation
= chief (place, position)
= chief priest
= head of a family
head = front, leader's place
of time, beginning, of night watch
of things, river-heads
chief, choicest, best, of spices
head = division of army, company, band
= sum, esp. in phr. take sum of, enumerate
other phr.
base
רֹאשׁ n.pr.gent. Rôsh
base
H7218a רֹאשׁ . . (c. 230 t.) head, of human being
. head, of animals
. . top (88 t.)
. height, of stars
. . head = chief (man)
. = chief (city)
. chief nation
. = chief (place, position)
. = chief priest
. = head of a family
. . head = front, leader's place
. of time, beginning, of night watch
. of things, river-heads
. chief, choicest, best, of spices
. head = division of army, company, band
. = sum, esp. in phr. take sum of, enumerate
. other phr.
H7218b רֹאשׁ n. pr. gent. Rôsh
7218 ro'sh roshe
from an unused root apparently meaning to shake; the head (as
most easily shaken), whether literal or figurative (in many
applications, of place, time, rank, itc.):--band, beginning,
captain, chapiter, chief(-est place, man, things), company,
end, X every (man), excellent, first, forefront, ((be-))head,
height, (on) high(-est part, (priest)), X lead, X poor,
principal, ruler, sum, top.
רֹאשׁ (rosh) — head.
: head
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — prince.
Rosh, a tite for a chief or prince
רֹאשׁ (rosh) — head: leader.
: leader
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
1b) top, tip (of mountain)
1c) height (of stars)
1d) chief, head (of man, city, nation, place, family, priest)
1e) head, front, beginning
1f) chief, choicest, best
1g) head, division, company, band
1h) sum
רֹאשׁ (rosh) — head: top.
: top/best
1) head, top, summit, upper part, chief, total, sum, height, front, beginning
1a) head (of man, animals)
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
כְּסִיל (kciyl) refers to a fool or a stupid person. It is derived from a root meaning 'fat' and is used figuratively to describe someone who is foolish, simple-minded, or arrogant. The term appears in various contexts in the Old Testament, emphasizing a lack of wisdom or understanding.
כְּסִיל 70 n.m. stupid fellow, dullard, fool
base
H3684 כְּסִיל
3684 kciyl kes-eel'
from 3688; properly, fat, i.e. (figuratively) stupid or
silly:--fool(-ish).
see HEBREW for 03688
כְּסִיל (ke.sil) — fool.
fool, stupid fellow, dullard, simpleton, arrogant one
Conj | Art | Adj — Conjunction · particleHC/Td/Aamsa
Any person who does not act wisely, that is, does not follow the warnings and requirements of God, which are founded in infinite wisdom. Hence "a fool" is put for a wicked man, an enemy or neglecter of God, Ps 14:1 Pr 19:1. So folly is put for wickedness, 2Sa 13:12,13 Ps 38:5, foolish lusts for wicked lusts, etc. Foolish talking, foolish questions, are vain, empty, unprofitable conversation, 2Ti 2:23.
חֹ֫שֶׁךְ (choshek) refers to darkness or obscurity, both in a literal sense and in various figurative contexts such as distress, ignorance, and evil. It can also denote secret or hiding places. The word is built from a root meaning 'dark' and encompasses a range of meanings related to judgment and confusion.
חֹ֫שֶׁךְ n.m. darkness, obscurity
darkness (opp. אוֹר)
= secret place(s); = hiding-place
fig.
= distress
= dread, terror, symbol. of judgment
= mourning
= perplexity; confusion
= ignorance
= evil, sin
= obscurity
base
H2822 חֹ֫שֶׁךְ darkness, obscurity . darkness (opp. אוֹר)
. = secret place(s); = hiding-place
. fig. . = distress
. = dread, terror, symbol. of judgment
. = mourning
. = perplexity; confusion
. = ignorance
. = evil, sin
. = obscurity
2822 choshek kho-shek'
from 2821; the dark; hence (literally) darkness;
figuratively, misery, destruction, death, ignorance, sorrow,
wickedness:--dark(-ness), night, obscurity.
see HEBREW for 02821
חֹ֫שֶׁךְ (cho.shekh) — darkness.
1) darkness, obscurity
1a) darkness
1b) secret place
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Darkness
The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness “which may be felt.” It covered “all the land of Egypt,” so that “they saw not one another.” It did not extend to the land of Goshen (ver. 23).
When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the “sixth hour there was darkness over all the land unto the ninth hour.”
is spoken of as encompassing the actual presence of God, as that out of which he speaks, --the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness "over all the land," (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression "land of darkness," used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (
The absence of natural light, Ge 1:2, and hence figuratively a state of misery and adversity, Job 18:6 Ps 107:10 Isa 8:22 9:1; also the absence of the sun and stars, and hence the fall of chief men and national convulsions, Isa 13:10 Ac 2:20. "Works of darkness," are the impure mysteries practiced in heathen worship, Eph 5:11. "Outer darkness" illustrates the gloom of those on whom the gates of heaven are closed, Mt 8:12. The darkness in Egypt,
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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)
Conj | V-Qal-Perf-1cs — Verb · Qal · sequential perfect first person common singularHc/Vqq1cs
גַּם (gam) is an adverb meaning 'also' or 'moreover,' indicating addition or emphasis. It can express various nuances, such as 'even,' 'indeed,' or 'but.' The term is often used in a correlational manner, as in 'both...and.' It appears in contexts that require clarification or reinforcement of a statement.
גַּם 768 adv. denoting addition, also, moreover, yea
base
H1571 גַּם denoting addition, also, moreover, yea
1571 gam gam
by contraction from an unused root meaning to gather;
properly, assemblage; used only adverbially also, even, yea,
though; often repeated as correl. both...and:--again, alike,
also, (so much) as (soon), both (so)...and , but, either...or,
even, for all, (in) likewise (manner), moreover,
nay...neither, one, then(-refore), though, what, with, yea.
גַּם (gam) — also.
1) also, even, indeed, moreover, yea
1a) also, moreover (giving emphasis)
1b) neither, neither...nor (with negative)
1c) even (for stress)
1d) indeed, yea (introducing climax)
1e) also (of correspondence or retribution)
1f) but, yet, though (adversative)
1g) even, yea, yea though (with 'when' in hypothetical case)
2) (TWOT) again, alike
Adv — AdverbHD
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs
מִקְרֶה (miqreh) refers to an accident or chance occurrence, encompassing concepts like fortune and fate. It is derived from the root meaning 'to meet' or 'to happen upon.' The word captures unforeseen events and is notably referenced in the context of fortune in Ecclesiastes.
מִקְרֶה n.m. accident, chance, fortune
accident, chance
in Ec, fortune, fate
base
H4745 מִקְרֶה accident, chance, fortune
4745 miqreh mik-reh'
from 7136; something met with, i.e. an accident or
fortune:--something befallen, befalleth, chance, event,
hap(-peneth).
see HEBREW for 07136
מִקְרֶה (miq.reh) — accident.
1) unforeseen meeting or event, accident, happening, chance, fortune
1a) accident, chance
1b) fortune, fate
Rel | N-ms — Particle · noun common masculine singular absoluteHTr/Ncmsa
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — AdjHAcfsa
wun.
See NUMBER.
The Hebrew word קָרָה (qarah) has two main meanings. It can refer to encountering or meeting, often by chance, as well as to the act of laying beams in construction. The entries indicate its use in various forms, such as Qal, Niphal, and Hiphil, covering both accidental meetings and intentional building actions.
[קָרָה] vb. encounter, meet, befall
Qal
encounter, meet
befall
Niph.
encounter, meet without pre-arrangement
chance to be present
Hiph.
of י׳, cause (the right thing, good fortune) to occur
of Israel, ye shall (cause cities to occur rightly for yourselves, i.e.) select cities as suitable.
base
[קָרָה] vb. denom. Pi. lay the beams of, furnish with beams
base
H7136a קָרָה encounter, meet, befall H7136b קָרָה vb. denom. Pi. lay the beams of, furnish with beams
7136 qarah kaw-raw'
a primitive root; to light upon (chiefly by accident);
causatively, to bring about; specifically, to impose timbers
(for roof or floor):--appoint, lay (make) beams, befall,
bring, come (to pass unto), floor, (hap) was, happen (unto),
meet, send good speed.
קָרָה (qa.rah) — to meet.
1) to encounter, meet, befall, happen, come to meet
1a) (Qal)
1a1) to encounter, meet
1a2) to befall
1b) (Niphal)
1b1) to encounter, meet (without pre-arrangement)
1b2) to chance to be present
1b3) to come to meet
1c) (Hiphil) to cause to meet, appoint
קָרָה (qa.rah) — to lay beams.
1) to build with beams
1a) (Piel) to lay the beams of, furnish with beams
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1Sa 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2Sa 1:6; Es 4:7; Ec 2:14,15; 9:11 Isa 41:22); of qara', "to meet," "cause to happen," etc. (2Sa 20:1); of hayah, "to be" (1Sa 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ec 8:14…
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)
DirObjM — 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)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp