Ecclesiastes 5:3 — Word Study
WLCכִּ֛י בָּ֥א הַחֲל֖וֹם בְּרֹ֣ב עִנְיָ֑ן וְק֥וֹל כְּסִ֖יל בְּרֹ֥ב דְּבָרִֽים׃
BSAAskîy of a foolkᵉçîyl [one who is stupid and silly, a foolish person]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | for | Particle |
| בָּ֥א | it comes | Verb, Qal, perfect third person masculine singular |
| הַחֲל֖וֹם | the dream | Particle, noun common masculine singular absolute |
| בְּרֹ֣ב | with abundance of | Preposition, noun common masculine singular construct |
| עִנְיָ֑ן | business | Noun common, masculine singular absolute |
| וְק֥וֹל | and [the] voice | Conjunction, noun common masculine singular absolute |
| כְּסִ֖יל | a fool | Prep, Adj |
| בְּרֹ֥ב | with a multitude of | Preposition, noun common masculine singular construct |
| דְּבָרִֽים׃ | words | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As a dream comes through many cares, so the speech of a fool comes with many words. |
| KJV | For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words. |
| ASV | For a dream cometh with a multitude of business, and a fool’s voice with a multitude of words. |
| YLT | For the dream hath come by abundance of business, and the voice of a fool by abundance of words. |
| WEB | For as a dream comes with a multitude of cares, so a fool’s speech with a multitude of words. |
| BBE | As a dream comes from much business, so the voice of a foolish man comes with words in great number. |
Translations agree on the essential meaning of the verse, focusing on the comparison between dreams and the speech of a fool.
The structure includes two main clauses that parallel each other, emphasizing the comparison between dreams and foolish speech.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲשֶׁר
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 5:3
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 — Wisdom on Speech and Vowsgenerated
Ecclesiastes 5:3 is part of a passage that advises caution in speech and the fulfillment of vows to God. The author highlights the importance of thoughtful communication, contrasting the weight of a meaningful vow with the frivolity of a fool's many words. This theme resonates throughout the book, where wisdom is often juxtaposed with folly, as seen in Ecclesiastes 10:12-14 and Proverbs 10:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ecclesiastes 10:12–14 | The words of a wise man’s mouth are gracious, but the lips of a fool consume him. |
| 2 | Proverbs 10:19 | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| 3 | Proverbs 15:2 | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כְּסִ֖יל, ke.Silgenerated
The word כְּסִיל (kciyl) refers to a fool, someone who is lacking in wisdom or understanding. This term is often used in the Bible to describe individuals who act without regard for God's wisdom, emphasizing their foolishness and simplicity.
In this verse, the fool's speech is characterized by an abundance of words, suggesting that excessive talking often accompanies a lack of substance or insight. The contrast with the dream implies that just as dreams can be trivial and fleeting, so too can the words of a fool.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is translated consistently across versions, including the BSB, KJV, ASV, YLT, WEB, and BBE, all conveying the idea that the speech of a fool is marked by many words.
Sentence Structuregenerated
The main verb is בָּ֥א, it comes, which governs the clause about the dream. The structure includes a prepositional phrase that describes the manner of the dream's coming, and a parallel clause that introduces the fool's speech.
The syntax emphasizes the comparison between the two clauses, highlighting the relationship between dreams and foolish speech, with the verb anchoring the sentence.
Septuagint Backgroundgenerated
The Septuagint translates כְּסִיל as ἀποδοῦναι, which suggests a focus on the action of giving voice or expression to foolishness. This choice may imply a broader interpretation of the fool's speech as not just excessive but also misguided.
The Greek rendering of the dream as εὐξην may indicate a different nuance in understanding dreams, possibly emphasizing their nature as reflections of human concerns.
In plain words — the whole versegenerated
Ecclesiastes 5:3 compares the way dreams arise from many concerns to the way a fool speaks with many words. It advises caution in speech, highlighting that too many words often lack substance.
Frequently Asked Questionsgenerated
The verse warns against excessive speech, comparing it to dreams that arise from worries, suggesting that both can be trivial.
Dreams symbolize the fleeting and often unimportant nature of thoughts, paralleling the foolishness of excessive words.
A fool is someone who lacks wisdom and understanding, often speaking without thought or consideration.
It encourages us to be mindful of our words, to speak thoughtfully, and to avoid unnecessary chatter.
Reflection Questionsgenerated
- In what situations do I find myself speaking without thinking?
- How can I practice being more mindful in my conversations?
- What are some examples of times when I have seen foolish speech lead to misunderstandings?
- How can I ensure that my words carry meaning and purpose?
The early church on this verse — how the Fathers read it
Jerome comments on the importance of fulfilling vows to God, drawing from the wisdom found in Ecclesiastes 5:3.
"When you make a vow to God, do not delay paying it, for He has no liking for fools; what you vow, pay. Better that you not vow at all, than that you vow and not pay. "A simple man does not need understanding by interpretation.Early Church Fathers on Ecclesiastes 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Ecclesiastes 5:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor a dream cometh through the multitude of business,.... Or, "for as a dream" (q), so Aben Ezra; as that comes through a multiplicity of business in the daytime, in which the mind has been busied,
Read John Gill on Ecclesiastes 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. For a dream cometh ... business.
Read Robert Jamieson on Ecclesiastes 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen men’ s minds are distracted and oppressed with too much business in the day, they dream of it in the night. A fool’ s voice is known; it discovers the man to be a foolish, and rash, and inconsiderate man. By multitude of words; either, 1. In prayer. Or, 2. In vowing, i.e. by making many rash vows, of which he speaks in , and then returns to the mention of multitude of dreams and many words, , which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
Read Matthew Poole on Ecclesiastes 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEcclesiastes 5:3 For a dream cometh through the multitude of business; and a fool’ s voice [is known] by multitude of words.Ver. 3. For a dream cometh through the multitude of business.] When all the rest of the senses are bound up by sleep, the soul entereth into the shop of the fancy, and operates there usually according to the businesses and employments of the day past; et fieri videntur quae fieri tamen non videntur, saith Tertullian, those things seem to be done in a dream, which yet are not seen to be done at all: these are but vanae iactationes negotiosae animae, the idle tossings of a busy mind. In like sort a fool, a heartless, sapless fellow, that being sensual and void of "the…
Read John Trapp on Ecclesiastes 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. For a dream cometh] That is, as dreams are generally the effect of the business in which we have been engaged during the day; so a multitude of words evidence the feeble workings of the foolish heart.
Read AdamClarke on Ecclesiastes 5 →CambridgeThe Cambridge Bible for Schools and Colleges3. For a dream cometh through the multitude of business] The one psychological fact is meant to illustrate the other. The mind that has lost the power to re-collect itself, haunted and harassed by the cares of many things, cannot enjoy the sweet and calm repose of a dreamless slumber, and that fevered state with its hot thoughts and wild fancies is but too faithful a picture of the worshipper who pours out a multitude of wishes in a “multitude of words.” His very prayers are those of a dreamer. It seems obvious, from the particle that connects this with the preceding verse, that the maxim refers specially to these utterances of the fool and not merely to the folly of his speech in general.…
Read Cambridge on Ecclesiastes 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. A dream cometh — When the mind is crowded with many things the devotions come to have the incoherency of a dream, the thoughts being rambling and disconnected; the whole exercise is thus rendered unprofitable.
Read Daniel Denison Whedon on Ecclesiastes 5 →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
As a dream comes through many cares, so the speech of a fool comes with many words.
For as a dream comes with a multitude of cares, so a fool’s speech with a multitude of words.
As a dream comes through many cares, so the speech of a fool comes with many words.
Just as dreams come when there are many cares, so the rash vow of a fool occurs when there are many words.
Tyndale line
For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.
For a dream cometh with a multitude of business, and a fool’s voice with a multitude of words.
For a dream cometh with a multitude of business; and a fool’s voice with a multitude of words.
For a dream cometh through the multitude of business; and a fool's voice is known by a multitude of words.
When thou hast vowed a vowe to God, deferre not to pay it: for he deliteth not in fooles: pay therefore that thou hast vowed.
Strictly literal
For a dream cometh through the multitude of business, and a fool's voice through a multitude of words.
For the dream hath come by abundance of business, and the voice of a fool by abundance of words.
For the dream has come by abundance of business, and the voice of a fool by abundance of words.
(5:2) For a dream cometh through being much employed [with something], and the voice of a fool cometh with a multitude of words.
If you have too many things to do and worry about, you will probably have bad dreams. The more words you speak, the more foolish things you will probably say.
From the Latin
If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.
Simplified
When you worry too much, you get nightmares; when you talk too much, you say foolish things.
As a dream comes from much business, so the voice of a foolish man comes with words in great number.
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 closely in their wording for Ecclesiastes 5:3, with a direct correspondence in the key terms. This alignment suggests a consistent understanding of the verse across these ancient texts.
כִּ֛י בָּ֥א הַחֲל֖וֹם בְּרֹ֣ב עִנְיָ֑ן וְק֥וֹל כְּסִ֖יל בְּרֹ֥ב דְּבָרִֽים׃
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 5:3
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
HVqp3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to dreaming. The Aramaic equivalent is חֵ֫לֶם (chelem).
חֲלוֹם n.m. dream
ordinary dream of sleep
dreams with prophetic meaning
base
H2472 חֲלוֹם dream
2472 chalowm khal-ome'
or (shortened) chalom {khal-ome'}; from 2492; a
dream:--dream(-er).
see HEBREW for 02492
חֲלוֹם (cha.lom) — dream.
1) dream
1a) dream (ordinary)
1b) dream (with prophetic meaning)
Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
HR/Ncmsc — Preposition · noun common masculine singular constructHR/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…
עִנְיָן (inyan) refers to an occupation or task, derived from the root word for 'ado' or 'employment.' It is used specifically in the context of business or affairs, with a notable mention in Ecclesiastes. The entries consistently emphasize its meaning related to work or tasks.
עִנְיָן n.m. occupation, task, only Ec
base
H6045 עִנְיָן
6045 `inyan in-yawn'
from 6031; ado, i.e. (generally) employment or (specifically)
an affair:--business, travail.
see HEBREW for 06031
עִנְיָן (in.yan) — task.
occupation, task, job
HNcmsa — Noun common · masculine singular absoluteHNcmsa
biz'-nes: Is the rendering of four Hebrew words:
(1) mela'khah, in Ge 39:11 (the American Standard Revised Version "work"); 1Ch 26:29,30; 2Ch 13:10 (the American Standard Revised Version "in their work"); 17:13 (the American Standard Revised Version "many works"); Ne 11:16,22; 13:30 (the American Standard Revised Version "in his work"); Es 3:9; Ps 107:23; Pr 22:29; Da 8:27.
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
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
Prep | Adj — Prep · AdjHAamsa
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.
רֹב (rov) refers to a multitude or abundance, encompassing ideas of greatness and numerousness. It is derived from a related root and can describe anything from a large quantity to excellence. The entries consistently highlight its use in various contexts, emphasizing its broad application in the Old Testament.
רֹב 151 n.m. multitude, abundance, greatness
base
H7230 רֹב multitude, abundance, greatness
7230 rob robe
from 7231; abundance (in any respect):--abundance(- antly),
all, X common (sort), excellent, great(-ly, -ness, number),
huge, be increased, long, many, more in number, most, much,
multitude, plenty(-ifully), X very (age).
see HEBREW for 07231
רֹב (rov) — abundance.
1) multitude, abundance, greatness
1a) multitude
1a1) abundance, abundantly
1a2) numerous
1b) greatness
HR/Ncmsc — Preposition · noun common masculine singular constructHR/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…
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
HNcmpa — Noun common · masculine plural absoluteHNcmpa