Ezekiel 29:7 — Word Study
WLCבְּתָפְשָׂ֨ם בְּךָ֤ בַכַּף֙ תֵּר֔וֹץ וּבָקַעְתָּ֥ לָהֶ֖ם כָּל־ כָּתֵ֑ף וּבְהִֽשָּׁעֲנָ֤ם עָלֶ֙יךָ֙ תִּשָּׁבֵ֔ר וְהַעֲמַדְתָּ֥ לָהֶ֖ם כָּל־ מָתְנָֽיִם׃ ס
BSAWhen Israel took holdtâphas [seized, grasped] with their handskaph [palms] you splinteredrâtsats▸ [broke, crushed] tearingbâqaʻ [rending, breaking] allkôl shoulderskâthêph [upper arm] when they leanedshâʻan [rested, trusted] on youʻal you brokeshâbar▸ [shattered, fractured] and their backsmôthen [loins, waist]
| Greek | English | Parsing |
|---|---|---|
| בְּתָפְשָׂ֨ם | when seized they | Preposition, verb qal infinitive construct common, suffix |
| בְּךָ֤ | you | Preposition, suffix |
| בַכַּף֙ | by the hand | Preposition, noun common feminine singular absolute |
| תֵּר֔וֹץ | you were crushed | Verb, Niphal, imperfect second person masculine singular |
| וּבָקַעְתָּ֥ | and you broke | Verb, Qal, sequential perfect second person masculine singular |
| לָהֶ֖ם | of them | Preposition, suffix |
| כָּל־ | every | Noun common, masculine singular construct |
| כָּתֵ֑ף | shoulder | Noun common, feminine singular absolute |
| וּבְהִֽשָּׁעֲנָ֤ם | and when leaned they | Conjunction, preposition, verb niphal infinitive construct common |
| עָלֶ֙יךָ֙ | on you | Preposition, suffix |
| תִּשָּׁבֵ֔ר | you were broken | Verb, Niphal, imperfect second person masculine singular |
| וְהַעֲמַדְתָּ֥ | and you caused to stand | Verb, Hiphil, sequential perfect second person masculine singular |
| לָהֶ֖ם | of them | Preposition, suffix |
| כָּל־ | all | Noun common, masculine singular absolute |
| מָתְנָֽיִם׃ ס | hips | Noun common, masculine dual absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When Israel took hold of you with their hands, you splintered, tearing all their shoulders; when they leaned on you, you broke, and their backs were wrenched. |
| KJV | When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand. |
| ASV | When they took hold of thee by thy hand, thou didst break, and didst rend all their shoulders; and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand. |
| YLT | In their taking hold of thee by thy hand, — thou art crushed, And hast rent to them all the shoulder, And in their leaning on thee thou art broken, And hast caused all their thighs to stand. |
| WEB | When they took hold of you by your hand, you broke and tore all their shoulders. When they leaned on you, you broke and paralyzed all of their thighs.” |
| BBE | When they took a grip of you in their hands, you were crushed so that their arms were broken: and when they put their weight on you for support, you were broken and all their muscles gave way. |
Where they part company is תֵּר֔וֹץ — see How Translations Differ.
The sentence structure shows a main clause followed by several subordinate clauses that detail the actions and consequences.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרָצַץ
The sentence as the grammar sees it Open the tree ›
1 of 15 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 — Ezekiel 29:7
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 — The Prophecy Against Egyptgenerated
Ezekiel 29:7 illustrates the relationship between Israel and Egypt, where Israel's attempts to rely on Egypt resulted in disappointment and injury. The imagery of splintering and breaking conveys the futility of trusting in Egypt as a source of strength, contrasting with the trust that should be placed in the LORD alone. This passage serves as a reminder of the consequences of misplaced reliance, as seen throughout the prophetic literature.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 17:15–17 | But this king rebelled against Babylon by sending his envoys to Egypt to ask for horses and a large army. Will he flourish? Will the one who does such things escape? Can he break a covenant and yet escape?’ |
| 2 | Jeremiah 37:5–11 | Pharaoh’s army had left Egypt, and when the Chaldeans who were besieging Jerusalem heard the report, they withdrew from Jerusalem. |
| 3 | Psalm 118:8–9 | It is better to take refuge in the LORD than to trust in man. |
| 4 | Psalm 146:3–4 | Put not your trust in princes, in mortal man, who cannot save. |
| 5 | Proverbs 25:19 | Like a broken tooth or a foot out of joint is confidence in a faithless man in time of trouble. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תֵּר֔וֹץ, te.Rotzgenerated
The verb תֵּר֔וֹץ (te.Rotz) is in the Niphal form, indicating a passive sense of being crushed or splintered. It conveys the idea of being broken under pressure, which aligns with the context of Israel's experience when they leaned on Egypt for support.
This word emphasizes the fragility of Egypt as a support system for Israel. Rather than providing strength, Egypt's failure resulted in injury, highlighting the consequences of depending on unreliable sources.
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 verb of the sentence is תֵּר֔וֹץ, you splintered, which governs the actions described in the clauses that follow. The structure reveals a sequence of actions: first, Israel's attempt to grasp Egypt, followed by Egypt's failure to support them, resulting in injury.
The Hebrew word order places emphasis on the actions taken by Israel and the resulting consequences, creating a vivid picture of reliance and failure.
Septuagint Backgroundgenerated
In the Septuagint, the verb תֵּר֔וֹץ is rendered as ἐθλάσθης, which means 'you were crushed.' This choice emphasizes the severity of Egypt's failure as a support system for Israel, aligning with the overall theme of fragility in the relationship.
The translation choice indicates a narrowing of the focus on the destructive aspect of Egypt's inability to provide support, contrasting with the broader implications of reliance depicted in the Hebrew.
In plain words — the whole versegenerated
Ezekiel 29:7 describes how Israel's attempts to rely on Egypt resulted in injury. When Israel tried to grasp Egypt for support, Egypt splintered and broke, causing harm to Israel. This verse illustrates the consequences of trusting in an unreliable source.
Frequently Asked Questionsgenerated
It means that Egypt failed to provide the support Israel sought, resulting in injury and disappointment.
The imagery emphasizes the fragility and unreliability of Egypt as a source of strength for Israel, highlighting the dangers of misplaced trust.
This verse reflects the broader biblical theme of trusting in the LORD rather than in human powers or nations, which often leads to disappointment.
We learn the importance of relying on God for support and strength, rather than on unreliable sources that may lead to harm.
Reflection Questionsgenerated
- In what areas of my life might I be relying on something or someone other than God for support?
- How can I cultivate a deeper trust in God rather than in worldly sources?
- What are some examples in my life where I have experienced disappointment from misplaced trust?
- How can I encourage others to place their trust in God during difficult times?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ezekiel 29:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhen they took hold of thee by thy hand,.... When the Israelites entered into an alliance and confederacy with the Egyptians, called for their assistance according to treaty, and put their confidence
Read John Gill on Ezekiel 29 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhen they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
Read Robert Jamieson on Ezekiel 29 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen they, the Jews, unable to stand on their own legs, as men ready to fall, took hold of thee by thy hand; caught thine hand to lean on, as when besieged by the Chaldeans. Thou didst break: it includes a designed and voluntary failure; Egypt would not support. And rend all their shoulder; didst tear, and pierce, and wound arm and shoulder, didst them much mischief instead of benefiting them, as thou hadst promised, 42:17. When they leaned, & c.; the same thing in words little different. The loins are the strength of a man: thou hast put them to use all their strength to repel the enemy, thou hast been chief occasion of their engaging against.
Read Matthew Poole on Ezekiel 29 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzekiel 29:7 When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.Ver. 7. When they took hold of thee by thy hand,] i.e., Made a covenant with thee, and hoped for help from thee. See Job 8:20. The Holy Scripture is its own best interpreter. Thou didst break.] So unfaithful are many friends, so uncertain are all human helps. And madest all their loins to be at a stand.] Thou leftest them in the lurch, as we say, to shift for themselves as they could.
Read John Trapp on Ezekiel 29 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) All their loins to be at a stand.—The expression is a difficult one, but the more probable sense is, all their loins to shake. The reed breaks under the weight of the man who leans upon it, and pierces his shoulder as he falls, while in his consternation his loins tremble.
Read Charles John Ellicott on Ezekiel 29 →CambridgeThe Cambridge Bible for Schools and Colleges7. took hold … by thy hand] Rather: take hold of thee with the hand, as Heb. marg. All the verbs are better put in the present: take hold … dost break … dost rend, &c. madest … to be at a stand] Rather: makest all loins to shake (reading him ‘adta for ha‘amadta, Psalms 69:24).
Read Cambridge on Ezekiel 29 →Albert Barnes1798–1870Barnes' Notes on the BibleSo Egypt was continually proving to Israel, to Jehoiakim and to Zedekiah. The tenses are present not past. To be at a stand - Others, “to totter.”
Read Albert Barnes on Ezekiel 29 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Took, etc. — All verbs in present tense. By thy — Rather, with thee. Shoulder — LXX., hand (Isaiah 26:6).
Read Daniel Denison Whedon on Ezekiel 29 →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
When Israel took hold of you with their hands, you splintered, tearing all their shoulders; when they leaned on you, you broke, and their backs were wrenched.
When they took hold of you by your hand, you broke and tore all their shoulders. When they leaned on you, you broke and paralyzed all of their thighs.”
When Israel took hold of you with their hands, you splintered, tearing all their shoulders; when they leaned on you, you broke, and their backs were wrenched.
when they grasped you with their hand, you broke and tore their shoulders, and when they leaned on you, you splintered and caused their legs to be unsteady.
Tyndale line
When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
When they took hold of thee by thy hand, thou didst break, and didst rend all their shoulders; and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
When they took hold of thee by thy hand, thou didst break, and didst rend all their shoulders: and when they leaned upon thee, thou brakest, and madest all their loins to be at a stand.
When they took hold of thee by thy hand, thou didst break, and rend all their shoulder: and when they leaned upon thee, thou didst break, and make all their loins to be at a stand.
When they tooke holde of thee with their hand, thou diddest breake, and rent all their shoulder: and when they leaned vpon thee, thou brakest and madest all their loynes to stand vpright.
Strictly literal
When they took hold of thee by thy hand, thou didst give way and rend all their shoulder; and when they leaned upon thee, thou didst break, and didst make all their loins to tremble.
In their taking hold of thee by thy hand, — thou art crushed, And hast rent to them all the shoulder, And in their leaning on thee thou art broken, And hast caused all their thighs to stand.
In their taking hold of you by your hand, || You crush and have torn every shoulder of theirs, || And in their leaning on you you are broken, || And have caused all their thighs to stand.
When they took hold of thee with the hand, thou wast cracked, and didst rend for them all the shoulder: and when they leaned upon thee, thou wast broken, and madest all their loins to be at a stand.
When they took hold of you in their hand, you broke and tore open their shoulder; and when they leaned on you, you were broken, and you caused their legs to be unsteady.
From the Latin
When they took hold of thee with the hand thou didst break, and rent all their shoulder: and when they leaned upon thee, thou brokest, and weakenest all their loins.
Simplified
When Israel grabbed hold of you, you split apart, damaging their shoulder. When they leaned on you, you broke, putting their backs out.
When they took a grip of you in their hands, you were crushed so that their arms were broken: and when they put their weight on you for support, you were broken and all their muscles gave way.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree on the wording of this verse, with 13 of the 15 words matching. This consistency underscores the shared understanding of Egypt's role in relation to Israel's reliance.
בְּתָפְשָׂ֨ם בְּךָ֤ בַכַּף֙ תֵּר֔וֹץ וּבָקַעְתָּ֥ לָהֶ֖ם כָּל־ כָּתֵ֑ף וּבְהִֽשָּׁעֲנָ֤ם עָלֶ֙יךָ֙ תִּשָּׁבֵ֔ר וְהַעֲמַדְתָּ֥ לָהֶ֖ם כָּל־ מָתְנָֽיִם׃ ס
13 of the 15 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 Ezekiel 29:7
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.
תָּפַשׂ (taphas) is a Hebrew verb meaning to lay hold of or seize. It encompasses actions like capturing, wielding, and handling, with nuances in different forms such as being seized or caught. The entries suggest a range of physical and figurative uses, including the idea of manipulation or unwarranted use.
תָּפַשׂ vb. lay hold of, wield
Qal
lay hold of, seize
grasp in order to wield, wield, use skilfully
Niph. be seized, arrested, caught
Pi. a lizard thou mayest grasp with the hands
base
H8610 תָּפַשׂ lay hold of, wield
8610 taphas taw-fas'
a primitive root; to manipulate, i.e. seize; chiefly to
capture, wield, specifically, to overlay; figuratively, to use
unwarrantably:--catch, handle, (lay, take) hold (on, over),
stop, X surely, surprise, take.
תָּפַשׂ (ta.pha.s) — to capture.
1) to catch, handle, lay hold, take hold of, seize, wield
1a) (Qal)
1a1) to lay hold of, seize, arrest, catch
1a2) to grasp (in order to) wield, wield, use skilfully
1b) (Niphal) to be seized, be arrested, be caught, be taken, captured
1c) (Piel) to catch, grasp (with the hands)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
HR/Sp2ms — Preposition · suffixHR/Sp2ms
כַּף (kaph) refers to the hollow or flat part of the hand, including the palm and the sole of the foot. It can also denote power and is used to describe various hollow objects, such as bowls or handles. The word encompasses a range of meanings related to the shape and function of hands and feet, as well as items that are hand-shaped.
כַּף 192 n.f. hollow, or flat of the hand, palm, sole of foot, hand
base
H3709 כַּף hollow, or flat of the hand, palm, sole of foot, hand
3709 kaph kaf
from 3721; the hollow hand or palm (so of the paw of an
animal, of the sole, and even of the bowl of a dish or sling,
the handle of a bolt, the leaves of a palm-tree);
figuratively, power:--branch, + foot, hand((-ful), -dle,
(-led)), hollow, middle, palm, paw, power, sole, spoon.
see HEBREW for 03721
כַּף (kaph) — palm.
: palm/hand
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: sole.
: sole/paw
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
1c) sole (of the foot)
1d) hollow, objects, bending objects, bent objects
1d1) of thigh-joint
1d2) pan, vessel (as hollow)
1d3) hollow (of sling)
1d4) hand-shaped branches or fronds (of palm trees)
1d5) handles (as bent)
כַּף (kaph) — palm: dish.
: dish/socket
1) palm, hand, sole, palm of the hand, hollow or flat of the hand
1a) palm, hollow or flat of the hand
1b) power
Prep | N-fs | Suff — Preposition · noun common feminine singular absoluteHRd/Ncfsa
(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Lu 23:33; 2Co 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:
1. The Human Hand: Various Uses:
Hand
Called by Galen “the instrument of instruments.” It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, “My hand was stretched…
Often put of strength, power; so to be "in the hand" of any one, is to be in his power. Joining hands, or striking hands, is a very common method of pledging one’s self to a contract or bargain; just as persons among us often shake hands in token of an agreement. To "lift the hand," means to make oath. "At the right hand of God," is the place of honor, power, and happiness, Ps 16:11 45:9 110:1 Mt 26:64 Col 3:1. The right hand meant towards the south, the Jews being wont to speak as if facing the east. The "laying on of hands," signified consecration to office, and the bestowal of a blessing or of divine gifts, Ge 48:14 Nu…
רָצַץ (ratsats) means to crush, with various nuances including breaking, bruising, and oppressing. It can describe both literal and figurative actions, such as being crushed or oppressing others. The verb appears in multiple forms, indicating different aspects of crushing or being crushed, including reciprocal actions.
[רָצַץ] vb. crush
Qal crush
Niph. be crushed, broken
Pi. crush in pieces
Pō‛ēl acc. pers.
Hiph. she crushed his skull
Hithpō‛. recipr., the children crushed (thrust, struck) one another within her.
base
H7533 רָצַץ crush
7533 ratsats raw-tsats'
a primitive root; to crack in pieces, literally or
figuratively:--break, bruise, crush, discourage, oppress,
struggle together.
רָצַץ (ra.tsats) — to crush.
1) to crush, oppress
1a) (Qal)
1a1) to crush, get crushed, be crushed
1a2) to crush, oppress (fig)
1a3) crushed (participle passive)
1b) (Niphal) to be crushed, be broken
1c) (Piel)
1c1) to crush in pieces
1c2) to grievously oppress (fig)
1d) (Poel) to oppress (fig)
1e) (Hiphil) to crush
1f) (Hithpoel) to crush each other
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
בָּקַע (baqa`) is a Hebrew verb meaning to cleave or break open. It encompasses a range of actions, including splitting, tearing, and breaking through, with various grammatical forms indicating different nuances, such as being cleft or bursting open. The entries highlight its use in contexts like breaking into or through something, but do not provide specific verse references.
בָּקַע vb. cleave, break open or through
Qal
cleave, cleave open
break through or into
Niph.
be cleft, rent open
be broken into
Pi. cleave, cut to pieces, or rend open
Pu. be ripped open
Hiph. break into
Hoph. the city was broken into
Hithp. burst (themselves) open, of wine-skins; cleave asunder, of valleys
base
H1234 בָּקַע cleave, break open or through
1234 baqa` baw-kah'
a primitive root; to cleave; generally, to rend, break, rip
or open:--make a breach, break forth (into, out, in pieces,
through, up), be ready to burst, cleave (asunder), cut out,
divide, hatch, rend (asunder), rip up, tear, win.
בָּקַע (ba.qa) — to break up/open.
1) to split, cleave, break open, divide, break through, rip up, break up, tear
1a) (Qal)
1a1) to cleave, cleave open
1a2) to break through, break into
1b) (Niphal)
1b1) to be cleft, be rent open, be split open
1b2) to be broken into
1c) (Piel)
1c1) to cleave, cut to pieces, rend open
1c2) to break through, break down
1d) (Pual)
1d1) to be ripped open, be torn open
1d2) to be rent
1d3) to be broken into
1e) (Hiphil)
1e1) to break into
1e2) to break through
1f) (Hophal) to be broken into
1g) (Hithpael) to burst (themselves) open, cleave asunder
Conj | V-Qal-2ms — Verb · Qal · sequential perfect second person masculine singularHc/Vqq2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
כָּתֵף (katheph) means 'shoulder' and can refer to the shoulder-blade, side, or slope of a mountain. It is derived from a root meaning to clothe, indicating the shoulder as the place where garments hang. The term can also describe shoulder-pieces of animals and supports, as well as lateral projections.
כָּתֵף n.f. shoulder, shoulder-blade, side
base
H3802 כָּתֵף shoulder, shoulder-blade, side
3802 katheph kaw-thafe'
from an unused root meaning to clothe; the shoulder (proper,
i.e. upper end of the arm; as being the spot where the
garments hang); figuratively, side-piece or lateral projection
of anything:--arm, corner, shoulder(-piece), side,
undersetter.
כָּתֵף (ka.teph) — shoulder.
1) shoulder, shoulder-blade, side, slope
1a) shoulder, shoulder-blade (of man)
1b) shoulder, shoulder-pieces (of animals)
1c) side, slope (of mountain)
1d) supports (of laver)
N-fs — Noun common · feminine singular absoluteHNcfsa
shol'-der (shekhem, katheph, zeroa` or zerowa`, or zero`ah, shoq; omos, brachion (Sirach 7:31 only)): The meanings of the Hebrew words are rather varied. The first (shekhem) has perhaps the widest application. It is used for the part of the body on which heavy loads are carried (Ge 21:14; 24:15,45; Ex 12:34; Jos 4:5; Jud 9:48). King Saul's impressive personality is thus described: "There was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people" (1Sa 9:2; 10:23). To carry loads on the shoulder or to have "a staff on the shoulder" is expressive of…
שָׁעַן (sha`an) is a Hebrew verb primarily meaning to lean or support oneself. It is noted in the Niphal form, indicating a reflexive action of relying or trusting, particularly in a figurative sense of trusting in God. The entries consistently emphasize the themes of leaning and support.
[שָׁעַן] vb. Niph. lean, support oneself
base
H8172 שָׁעַן Niph. lean, support oneself
8172 sha`an shaw-an'
a primitive root; to support one's self:--lean, lie, rely,
rest (on, self), stay.
שָׁעַן (sha.an) — to lean.
1) to lean on, trust in, support
1a) (Niphal) to lean, lean upon, support oneself
1a1) of trust in God (fig)
Conj | Prep | V-Niphal-Inf-a | Suff — Conjunction · preposition · verb niphal infinitive construct common · suffixHC/R/VNcc/Sp3mp
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp2ms
שָׁבַר (shabar) means to break or shatter, with various nuances including breaking in pieces, causing to break out (like bringing to birth), and being broken or crushed. It appears in different forms, such as Qal, Niphal, Piel, Hiphil, and Hophal, indicating active and passive meanings. The lexicons do not present any significant disagreements.
שָׁבַר 148 vb. break, break in pieces
Qal 53 break, lit.
Niph. 57 be broken
Pi. 26 shatter, break
Hiph. cause to break out, i.e. bring to the birth
Hoph. be broken, shattered (in heart)
base
H7665 שָׁבַר break, break in pieces .break, lit.
. be broken
. shatter, break
. cause to break out, i.e. bring to the birth
. be broken, shattered (in heart)
7665 shabar shaw-bar'
a primitive root; to burst (literally or
figuratively):--break (down, off, in pieces, up),
broken((-hearted)), bring to the birth, crush, destroy, hurt,
quench, X quite, tear, view (by mistake for 7663).
see HEBREW for 07663
שָׁבַר (sha.var) — to break.
1) to break, break in pieces
1a) (Qal)
1a1) break, break in or down, rend violently, wreck, crush, quench
1a2) to break, rupture (fig)
1b) (Niphal)
1b1) to be broken, be maimed, be crippled, be wrecked
1b2) to be broken, be crushed (fig)
1c) (Piel) to shatter, break
1d) (Hiphil) to cause to break out, bring to the birth
1e) (Hophal) to be broken, be shattered
Aramaic equivalent: te.var (תְּבַר "to break" H8406)
V-Niphal-Imperf-2ms — Verb · Niphal · imperfect second person masculine singularHVNi2ms
bro'-k'-n: Occurs both as past participle of the verb translated "to break" and as an adjective, the former use will be dealt with here only so far as verbs occur which are thus translated but do not present the non-participial forms. Such are: meroach = "bruised," "emasculated" (Le 21:20); chathath = "to frustrate," hence, "to break down" either by violence or by confusion and fear (1Sa 2:10; Jer 48:20,39); dakhah = "to collapse" (Ps 44:19; 51:8); ratsats = "to crack in pieces" "crush" (Ec 12:6); kathath = "to bruise or violently strike," "break in pieces" (Isa…
[מָעַד] vb. slip, slide, totter, shake (only Heb.);—
Qal slip
Pu. pass. not needed here
Hiph. cause to shake, i.e. make them totter
base
H5976 מָעַד, מוּעֶדֶת, עָמַד
5976 `amad aw-mad'
for 4571; to shake:--be at a stand.
see HEBREW for 04571
עָמַד (a.mad) — to shake.
to be at a stand, stand, remain, endure
Hc/Vhq2ms — Verb · Hiphil · sequential perfect second person masculine singularHc/Vhq2ms
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
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)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַתְנַ֫יִם (matanim) refers to the loins or hips, derived from a root meaning to be slender. It appears in the plural form and is associated with the term for a greyhound in Proverbs 30:31. The word captures the anatomical region of the waist or small of the back.
מַתְנַ֫יִם n.m.du. loins
base
H4975 מַתְנַ֫יִם loins
4975 mothen mo'-then
from an unused root meaning to be slender; properly, the
waist or small of the back; only in plural the loins:--+
greyhound, loins, side.
מׇתְנַ֫יִם (mo.ten) — loin.
1) loins, hips
1a) used with zar.zir (זַרְזִיר "greyhound" H2223) in Pr 30:31; perhaps an extinct animal, exact meaning unknown
N-md — Noun common · masculine dual absoluteHNcmda