Genesis 34:15 — Word Study
WLCאַךְ־ בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־ זָכָֽר׃
BSAWe will consentʼûwth▸ [agree, give permission] on oneʼak conditionʼim [stipulation, requirement] that you becomehâyâh▸ [are, come to be] circumcisedmûwl [cut off, dedicated] like uskᵉmôw [similar to, in the same manner as] every one ofkôl [all, each] your maleszâkâr [men, male children]
| Greek | English | Parsing |
|---|---|---|
| אַךְ־ | only | Adverb |
| בְּזֹ֖את | in this | Preposition, particle |
| נֵא֣וֹת | we will agree | Verb, Niphal, imperfect first person common plural |
| לָכֶ֑ם | to you | Preposition, suffix |
| אִ֚ם | if | Particle |
| תִּהְי֣וּ | you will be | Verb, Qal, imperfect second person masculine plural |
| כָמֹ֔נוּ | like us | Preposition, suffix |
| לְהִמֹּ֥ל | by being circumcised | Preposition, verb niphal infinitive construct common |
| לָכֶ֖ם | of you | Preposition, suffix |
| כָּל־ | every | Noun common, masculine singular absolute |
| זָכָֽר׃ | male | Adj |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | We will consent to this on one condition, that you become circumcised like us—every one of your males. |
| KJV | But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised; |
| ASV | Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised; |
| YLT | 'Only for this we consent to you; if ye be as we, to have every male of you circumcised, |
| WEB | Only on this condition will we consent to you. If you will be as we are, that every male of you be circumcised, |
| BBE | But on this condition only will we come to an agreement with you: if every male among you becomes like us and undergoes circumcision; |
Where they part company is in the interpretation of נֵא֣וֹת — see How Translations Differ.
The sentence is structured around a main clause with a conditional clause that specifies the terms of agreement.


3 commentators on this verse
Gill, Jamieson, Trapp & more — read them ›
clause
verbאוּת
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 — Genesis 34:15
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 Negotiation for Marriagegenerated
Genesis 34:15 occurs in a tense moment when Jacob's sons negotiate with the men of Shechem after their sister Dinah has been violated. The brothers propose that the men must undergo circumcision as a condition for them to consent to intermarriage. This reflects the cultural significance of circumcision in their covenant with God, as well as the seriousness of the offense against their family.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Galatians 4:12 | I beg you, brothers, become like me, for I became like you. You have done me no wrong. |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — נֵא֣וֹת, ne.'otgenerated
The verb אוּת (uwth) is in the Niphal form, indicating a passive or reflexive action, meaning 'to consent' or 'to agree.' It emphasizes the act of giving permission or assent, particularly in a communal context.
This word appears infrequently, suggesting its specific use in significant agreements or treaties, highlighting the importance of consent in relationships and community interactions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term consent to convey the idea of agreement.
Sentence Structuregenerated
The main verb נֵא֣וֹת governs the clause, indicating the action of agreeing. This clause is supported by a conditional phrase introduced by אִם (im), which sets the stipulation for the agreement.
The structure emphasizes the conditional nature of the consent, with the requirement of circumcision placed as central to the negotiation.
Septuagint Backgroundgenerated
The Septuagint translates נֵא֣וֹת with ὁμοιωθησόμεθα, which suggests a sense of becoming similar or agreeing to a condition. This choice reflects the cultural context in which the agreement is made, emphasizing the necessity of conformity to a shared practice.
The translation choice indicates an interpretation that aligns with the communal aspect of the agreement, highlighting the importance of shared identity through circumcision.
In plain words — the whole versegenerated
Genesis 34:15 shows Jacob's sons negotiating with the men of Shechem. They agree to allow marriage with their sister on the condition that the men become circumcised, which is a significant cultural and religious requirement for them.
Frequently Asked Questionsgenerated
To consent here means to agree to the terms set forth by Jacob's sons, which includes undergoing circumcision.
Circumcision is a sign of the covenant between God and Abraham's descendants, representing both physical and spiritual commitment.
The agreement reflects the cultural practices of the time and the significance of maintaining religious identity through physical acts.
It sets the stage for potential unity through marriage, but also highlights the tensions arising from the violation of Dinah.
Reflection Questionsgenerated
- What does this negotiation reveal about the values of Jacob's family?
- How do cultural practices shape agreements in relationships?
- In what ways do we see similar conditions or requirements in our own agreements today?
- What can we learn from the importance placed on consent in this passage?
Commentators on this verse — 3 expositors, verse by verse
Each of these wrote on Genesis 34:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut in this will we consent unto you,.... Upon the following condition, that Dinah should be given in marriage: if ye will be as we [be], that every male of you be circumcised; as the sons of Jacob
Read John Gill on Genesis 34 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they said unto them, We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us: No JFB commentary on these verses.
Read Robert Jamieson on Genesis 34 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsGenesis 34:15 But in this will we consent unto you: If ye will be as we [be], that every male of you be circumcised;Ver. 15. That every male of you be circumcised.] Lo, herein was their deceit. How often is religion pretended, made a stale and stalking-horse to worldly and wicked aims and respects! A horrible profanation: as when Naboth was put to death at a fast; Henry VII, Emperor, poisoned in the sacramental bread, by a monk. Herod pretends to worship Christ; intends to worry him, &c. "From such stand off," saith St Paul; or, if ye come near them, "set a mark upon them". Foenum habet in cornu.
Read John Trapp on Genesis 34 →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
We will consent to this on one condition, that you become circumcised like us—every one of your males.
Only on this condition will we consent to you. If you will be as we are, that every male of you be circumcised,
We will consent to this on one condition, that you become circumcised like us—every one of your males.
We will give you our consent on this one condition: You must become like us by circumcising all your males.
Tyndale line
But in this will we consent unto you: If ye will be as we be, that every male of you be circumcised;
Only on this condition will we consent unto you: if ye will be as we are, that every male of you be circumcised;
Only on this condition will we consent unto you: if ye will be as we be, that every male of you be circumcised;
But in this will we consent to you: If ye will be as we are, that every male of you shall be circumcised;
But in this will we consent vnto you, if ye will be as we are, that euery man childe among you be circumcised:
Strictly literal
But only in this will we consent to you, if ye will be as we, that every male of you be circumcised;
'Only for this we consent to you; if ye be as we, to have every male of you circumcised,
Only for this we consent to you: if you are as we, to have every male of you circumcised,
But on this condition will we consent unto you; if ye will become as we are, that every male of you be circumcised:
Only on this condition will we agree with you: If you will become circumcised as we are, if every male among you is circumcised.
From the Latin
But in this we may be allied with you, if you will be like us, and all the male sex among you be circumcised:
Simplified
We will only agree to it with this condition: all of you must be circumcised like us.
But on this condition only will we come to an agreement with you: if every male among you becomes like us and undergoes circumcision;
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 in their wording, with a notable exception in the order and choice of the words for 'like' and 'to circumcise.' The Samaritan Pentateuch presents minor variations, using different terms for 'like' and 'circumcise,' but retains the overall meaning of the agreement.
אַךְ־ בְּזֹ֖את נֵא֣וֹת לָכֶ֑ם אִ֚ם תִּהְי֣וּ כָמֹ֔נוּ לְהִמֹּ֥ל לָכֶ֖ם כָּל־ זָכָֽר׃
10 of the 11 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.
אך בזאת נאות לכם אם תהיו כמונו להמול לכם כל זכר
2 words differ from the Masoretic Text: כמונו (like), המול (circumcise)
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 Genesis 34:15
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.
אַךְ (ak) is an adverb meaning 'surely' or 'indeed,' often used to emphasize what follows. It can also carry a restrictive sense, translating to 'only' or 'but.' The entries indicate its use in various contexts, but do not provide specific verse references.
אַךְ 159 adv. 1. surely. 2. with a restrictive force, emphasizing what follows
base
H389 אַךְ 1. surely. 2. with a restrictive force, emphasizing what follows
389 'ak ak
akin to 403; a particle of affirmation, surely; hence (by
limitation) only:--also, in any wise, at least, but,
certainly, even, howbeit, nevertheless, notwithstanding, only,
save, surely, of a surety, truly, verily, + wherefore, yet
(but).
see HEBREW for 0403
אַךְ (akh) — surely.
1) indeed, surely (emphatic)
2) howbeit, only, but, yet (restrictive)
DirObjM — AdverbHD
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HR/Tm — Preposition · particleHR/Tm
אוּת (uwth) is a Hebrew verb that appears only in the Niphal form, meaning to consent or agree. The entries indicate that it is a primitive root, focusing on the idea of assent.
[אוּת] vb. only Niph. Impf. consent, agree
base
H225 [אוּת] only Niph. Impf. consent, agree
225 'uwth ooth
a primitive root; properly, to come, i.e. (implied) to
assent:--consent.
אוּת (ut) — to consent.
(Niphal) to consent, agree
V-Niphal-Imperf-1cp — Verb · Niphal · imperfect first person common pluralHVNi1cp
a-gre' (sumphoneo, "to be of the same mind," "to come to a mutual understanding"): This is the sense of the word in Mt 20:2; Joh 9:22, and other passages. In Mr 14:56 the word is isos and has the thought not only that their words did not agree, but also that the testimony was not in agreement with or equal to what the law required in such a case. The thought of being equal occurs also in 1Joh 5:8.
The figurative use of the word in Mt 18:19 makes it of special interest. The word there is sumphoneo, from which comes our word symphony, meaning a harmonious blending. This agreement therefore is complete. Three persons are…
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
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
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b 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
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj — ParticleHTc
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Qal-Imperf-2mp — Verb · Qal · imperfect second person masculine pluralHVqi2mp
כְּמוֹ (kemo) is an adverb and conjunction meaning 'like' or 'as,' often used to draw comparisons or indicate similarity. It can also mean 'when' or 'according to.' The word is derived from a pleonastic form of the prefix כְּ (k-) and is related to the word מוֹ (mo). There are no significant disagreements among the lexicons.
כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
base
H3644 כְּמוֹ adv. and conj. like, as, when (lit. the like of what (viz.) …, a pleon. form of כְּ (v. מוֹ), and, like it, prop. a subst.)
3644 kmow kem-o'
or kamow {kaw-mo'}; a form of the prefix "k-", but used
separately (compare 3651); as, thus, so:--according to, (such)
as (it were, well as), in comparison of, like (as, to, unto),
thus, when, worth.
see HEBREW for 03651
כְּמוֹ (ke.mo) — like.
adv
1) like, as, the like of which
conj
2) when, according as, as it were
כְּמוֹ (ke.mo) — (Geruth) Chimham.
Combined with ge.rut (גֵּרוּת "Geruth" H1628)
Prep | Suff — Preposition · suffixHRd/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
מוּל (muwl) is a Hebrew verb meaning to circumcise, with various forms indicating different grammatical aspects, such as being circumcised or causing circumcision. It also carries connotations of cutting off or destruction. The entries note its use in contexts like Joshua 5:2 and Genesis 17:11, where it specifically refers to the act of circumcision.
H4135a מוּל circumcise H4135b מָלַל circumcise
4135 muwl mool
a primitive root; to cut short, i.e. curtail (specifically
the prepuce, i.e. to circumcise); by implication, to blunt;
figuratively, to destroy:--circumcise(-ing), selves), cut
down (in pieces), destroy, X must needs.
מוּל (mul) — to circumcise.
1) to circumcise, let oneself be circumcised, cut, be cut off
1a) (Qal) to circumcise
1b) (Niphal) to be circumcised, circumcise oneself
1c) (Hiphil) to cause to be circumcised
1c1) of destruction (fig.)
1d) (Hithpolel) to be cut off
1e) (Polel) cut down
מָלַל (ma.lal) — to circumcise.
1) to circumcise
1a) (Qal)
1b) (Niphal)
2) (Hithpolel) to be cut off
Also means: mul (מוּל "to circumcise" H4135A)
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
זָכָר (zakar) refers to a male, specifically the male of humans and animals. It is used both as a noun to denote male offspring and as an adjective to describe humans as male. The term is derived from a root meaning 'remembered,' emphasizing the male as a noteworthy sex.
זָכָר n.m. & adj. male
subst. male, offspring of men and animals
adj. sg. male (only human beings)
base
H2145 זָכָר male . subst. male, offspring of men and animals
. adj. sg. male (only human beings)
2145 zakar zaw-kawr'
from 2142; properly, remembered, i.e. a male (of man or
animals, as being the most noteworthy sex):--X him, male,
man(child, -kind).
see HEBREW for 02142
זָכָר (za.khar) — male.
1) male (of humans and animals)
adj
2) male (of humans)
Adj — AdjHAamsa
mal
(1) zakhar, zakhar, zakhur (the root means "to stand out," "to be prominent," here a physiological differentiation of the sex, as neqebhah, "female," which see);
(2) 'ish literally, "man";
(3) by circumlocution, only in the books of Samuel and Kings, mashtin beqir; ouron pros toichon, which the Revised Version (British and American) euphemistically renders "man-child" (1Sa 25:22,34; 1Ki 14:10)):
Gesenius has rightly pointed out that this phrase designates young boys, who do not as yet wear clothes, of whom the above description is accurate, while it does not apply in the case of adults, even in the modern Orient. We know this from the statement of Herodotus ii.35, relating to Egypt, and from Jud 3:24;
