Isaiah 22:3 — Word Study
WLCכָּל־ קְצִינַ֥יִךְ נָֽדְדוּ־ יַ֖חַד מִקֶּ֣שֶׁת אֻסָּ֑רוּ כָּל־ נִמְצָאַ֙יִךְ֙ אֻסְּר֣וּ יַחְדָּ֔ו מֵרָח֖וֹק בָּרָֽחוּ׃
BSAAllkôl [every single one] your rulersqâtsîyn [leaders, chiefs] have flednâdad■ [to wander, escaped] togetheryachad [unitedly, in unity] capturedʼâçar■ [bound, tied up] without a bowqesheth [lacking, an archer's weapon] Allkôl [every single one] your fugitivesmâtsâʼ [those who fled, escaped ones] were capturedʼâçar■ [bound, taken] togetheryachad [unitedly, as one] having fledbârach■ [run away, escaped] to a distant placerâchôwq [far away, remote, location, area]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | all | Noun common, masculine singular construct |
| קְצִינַ֥יִךְ | rulers your | Noun common masculine plural construct, suffix |
| נָֽדְדוּ־ | they have fled | Verb, Qal, perfect third person common plural |
| יַ֖חַד | together | Noun common, masculine singular absolute |
| מִקֶּ֣שֶׁת | from a bow | Preposition, noun common feminine singular absolute |
| אֻסָּ֑רוּ | they have been captured | Verb, Pual, perfect third person common plural |
| כָּל־ | all | Noun common, masculine singular construct |
| נִמְצָאַ֙יִךְ֙ | found [ones] your | Verb niphal participle (active) masculine plural common, suffix |
| אֻסְּר֣וּ | they were captured | Verb, Pual, perfect third person common plural |
| יַחְדָּ֔ו | together | Adverb |
| מֵרָח֖וֹק | from a distance | Preposition |
| בָּרָֽחוּ׃ | they had fled | Verb, Qal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All your rulers have fled together, captured without a bow. All your fugitives were captured together, having fled to a distant place. |
| KJV | All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. |
| ASV | All thy rulers fled away together, they were bound by the archers; all that were found of thee were bound together; they fled afar off. |
| YLT | All thy rulers fled together from the bow, Bound have been all found of thee, They have been kept bound together, Afar off they have fled. |
| WEB | All your rulers fled away together. They were bound by the archers. All who were found by you were bound together. They fled far away. |
| BBE | All your rulers ... have gone in flight; all your strong ones have gone far away. |
The translations agree on the rendering of the key terms in this verse.
The sentence features a main clause with two participial phrases that describe the actions and states of both rulers and fugitives.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָדַד
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 — Isaiah 22:3
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 — The Lament over the Citygenerated
Isaiah 22:3 describes a scene of despair where the rulers of the city have fled in fear, and all those who attempted to escape have been captured. This reflects a time of turmoil and loss for the community, as their leaders abandon them and the remaining people are taken captive. The surrounding verses further illustrate the chaos and destruction that has befallen the city, emphasizing the gravity of the situation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 3:1–8 | For behold, the Lord GOD of Hosts is about to remove from Jerusalem and Judah both supply and support: the whole supply of food and water, |
| 2 | 2 Kings 25:4–7 | Then the city was breached; and though the Chaldeans had surrounded the city, all the men of war fled by night by way of the gate between the two walls near the king’s garden. They headed toward the Arabah, |
| 3 | Jeremiah 39:4–7 | When Zedekiah king of Judah and all the soldiers saw them, they fled. They left the city at night by way of the king’s garden, through the gate between the two walls, and they went out along the route to the Arabah. |
| 4 | Jeremiah 52:24–27 | The captain of the guard also took away Seraiah the chief priest, Zephaniah the priest of second rank, and the three doorkeepers. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — אֻסָּ֑רוּ, 'u.Sa.rugenerated
The verb אָסַר (asar) means to bind or capture, indicating that those who fled have been taken prisoner. This word carries a sense of being tied up or bound, which can imply both physical and metaphorical constraints, such as being captured in battle or bound by circumstances.
In this verse, it highlights the complete defeat of the city's leaders and the captured fugitives, emphasizing the dire consequences of their situation. The use of the Pual form indicates that the action is done to them, reinforcing their helplessness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study uses the Berean Standard Bible as the base for comparison.
Sentence Structuregenerated
The finite verb נָֽדְדוּ (they have fled) governs the main clause, with several phrases hanging off it: a prepositional phrase indicating the source of capture and a participial phrase describing the state of the fugitives. The structure emphasizes the collective action of the rulers and fugitives.
The word order in Hebrew places the subjects and verbs prominently, highlighting their actions and the consequences of their flight and capture.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb אֻסָּ֑רוּ is rendered as σκληρῶς, which suggests a harsh or severe binding. This choice indicates an interpretation that emphasizes the severity of their capture.
The Greek translation reflects a nuance of the Hebrew that underscores the harsh reality faced by those who fled, aligning with the overall theme of despair in the passage.
In plain words — the whole versegenerated
Isaiah 22:3 describes how all the rulers of the city have fled together, captured without a weapon, while all the fugitives were also captured after fleeing to a distant place. This shows the total defeat and despair of the city.
Frequently Asked Questionsgenerated
It indicates a complete abandonment of leadership in a time of crisis, showing that they did not stand to defend their city.
The fugitives were captured because they attempted to escape the chaos, but ultimately they could not evade their fate.
It suggests that the rulers were taken without a fight, indicating their vulnerability and the overwhelming power of their captors.
It illustrates themes of judgment and the consequences of failing to heed warnings, as well as the fragility of human leadership.
Reflection Questionsgenerated
- What can we learn about the consequences of leadership in times of crisis from this passage?
- How do we respond when faced with overwhelming challenges, like the rulers in this verse?
- What does this passage teach us about the importance of standing firm in our responsibilities?
- In what ways can we support those who are fleeing from difficult situations in our own lives?
The early church on this verse — how the Fathers read it
Early commentators like Jerome reference this verse to discuss the fate of the city and its leaders, emphasizing the severity of their capture and the implications for the people.
Your killed ones were not killed by the sword, nor dead in battle. All your princes fled together: and were severely bound. All those who were found, were bound together: they fled far away.Early Church Fathers on Isaiah 22 →
All your leaders have fled together and have been harshly bound. In this place, we have followed the Septuagint interpretation, as it does not differ much in meaning from the Hebrew.Early Church Fathers on Isaiah 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Isaiah 22:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAll thy rulers are fled together,.... Either the rulers of Jerusalem, civil and ecclesiastical, that should have been at the head of the people, and have encouraged them, fled together to the
Read John Gill on Isaiah 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAll thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. All thy rulers - or generals (Joshua 10:24; Judges 11:6; Judges 11:11); Hebrew, quatzin.
Read Robert Jamieson on Isaiah 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThy rulers; Zedekiah and his chief commanders, whose flight he foretells. They are bound by the archers, Heb. from the bow, i.e. so as they were disenabled from using the bow; which is a usual Hebraism; as from a king is put for from being a king, ; and from seeing, , is rendered that they cannot see, . But this word is by some, and may very well be, joined to the foregoing clause; for the words in the Hebrew lie thus, All thy rulers are fled together from the bow, they are bound; which seems most plain and unforced, and suits best with the following words, as also with the prophet’ s use of the same phrase, , they fled from the bent bow, &c. All that are found in thee; that remained there…
Read Matthew Poole on Isaiah 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsIsaiah 22:3 All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, [which] have fled from far.Ver. 3. All thy rulers are fled together.] Vagantur, As not knowing what to do, or whither to turn themselves. All that are found in thee are bound together.] Either in fetters, or with fear. Which have fled from far.] Or, They fly far away, even as fast and as far as they can out of danger.
Read John Trapp on Isaiah 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) They are bound by the archers.—Better, fettered without the bow. The taunting charge of cowardice is carried farther. The rulers had ventured on a sortie, and had been captured without a struggle, not even drawing their bows in their defence.
Read Charles John Ellicott on Isaiah 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. All thy rulers - are bound by the archers - "All thy leaders - are fled from the bow"] There seems to be somewhat of an inconsistency in the sense according to the present reading. If the leaders were bound, אסרו usseru, how could they flee away? for their being bound, according to the obvious construction and course of the sentence, is a circumstance prior to their flight. I therefore follow Houbigant, who reads הסרו huseru, remoti sunt, "they are gone off." גלו galu, transmigraverunt, Chaldee; which seems to confirm this emendation.
Read AdamClarke on Isaiah 22 →CambridgeThe Cambridge Bible for Schools and Colleges3. thy rulers] thy chieftains,—the same word as in Isaiah 1:10, there in its civil, here in its military sense. they are bound by the archers] Better: without bow (which they had thrown away) they were taken prisoners. all that are found in thee] all of thine that were found. which have fled from far] Rather as R.V. they fled afar off. The text of the verse is possibly in some disorder.
Read Cambridge on Isaiah 22 →Albert Barnes1798–1870Barnes' Notes on the BibleAll thy rulers are fled together - The general idea in this verse is plain.
Read Albert Barnes on Isaiah 22 →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
All your rulers have fled together, captured without a bow. All your fugitives were captured together, having fled to a distant place.
All your rulers fled away together. They were bound by the archers. All who were found by you were bound together. They fled far away.
All your rulers have fled together, captured without a bow. All your fugitives were captured together, having fled to a distant place.
All your leaders ran away together – they fled to a distant place; all your refugees were captured together – they were captured without a single arrow being shot.
Tyndale line
All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far.
All thy rulers fled away together, they were bound by the archers; all that were found of thee were bound together; they fled afar off.
All thy rulers fled away together, they were bound by the archers: all that were found of thee were bound together, they fled afar off.
All thy rulers have fled together, they are bound by the archers: all that are found in thee are bound together, who have fled from far.
All thy princes shall flee together from the bowe: they shalbe bound: all that shall be found in thee, shall be bound together, which haue fled from farre.
Strictly literal
All thy rulers have fled together, they are taken prisoners without the bow: all that are found of thee are made prisoners together; they were fleeing far off.
All thy rulers fled together from the bow, Bound have been all found of thee, They have been kept bound together, Afar off they have fled.
All your rulers fled from the bow together, || All found of you have been bound, || They have been kept bound together, || They have fled far off.
All thy rulers are fled together, they are made prisoners by the bowmen: all that are found in thee are made prisoners together, who have run away from afar.
All your rulers fled away together, but they were captured without using a bow; all of them were captured together, though they had fled far away.
From the Latin
All the princes are fled together, and are bound hard: all that were found, are bound together, they are fled far off.
Simplified
All your leaders ran away together; they were captured without resistance. All your people trying to escape were captured together, even though they had run a long way away.
All your rulers ... have gone in flight; all your strong ones have gone far away.
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 Dead Sea Scrolls agree closely in wording, with the scrolls preserving a similar structure and vocabulary to the MT. The Septuagint, while not a direct match, conveys a compatible meaning, highlighting the captured state of the rulers and fugitives.
כָּל־ קְצִינַ֥יִךְ נָֽדְדוּ־ יַ֖חַד מִקֶּ֣שֶׁת אֻסָּ֑רוּ כָּל־ נִמְצָאַ֙יִךְ֙ אֻסְּר֣וּ יַחְדָּ֔ו מֵרָח֖וֹק בָּרָֽחוּ׃
7 of the 12 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.
כול קציני׳ך נדדו יחד מקשת אסורה כול נמצאי׳ך אסרו יחדו מרחוק ברחו
12 words on the leather.
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 Isaiah 22:3
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.
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
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).
קָצִין (qatsiyn) refers to a chief or ruler, often in a military context, such as a commander or dictator. It conveys the idea of authority and leadership, derived from the root meaning to determine. The term encompasses various forms of leadership, including magistrates and guides, as noted in different lexicons.
קָצִין n.m. chief, ruler
chief, commander, in war
dictator
more gen., ruled, man in authority
base
H7101 קָצִין chief, ruler . chief, commander, in war
. dictator
. more gen., ruled, man in authority
7101 qatsiyn kaw-tseen'
from 7096 in the sense of determining; a magistrate (as
deciding) or other leader:--captain, guide, prince, ruler.
Compare 6278.
see HEBREW for 07096
see HEBREW for 06278
קָצִין (qa.tsin) — chief.
1) chief, ruler, commander
1a) chief, commander (in war)
1b) dictator
1c) ruler (of one in authority)
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp2fs
נָדַד (nadad) is a Hebrew verb that encompasses meanings related to movement, such as retreating, fleeing, departing, straying, and wandering. It can also refer to the fluttering of wings. The word has various forms, including Qal, Poal, Hiphil, Hophil, and Hithpolel, indicating different nuances of fleeing or being chased. Its Aramaic equivalent is נְדַד (H5075), meaning 'to flee.'
[נָדַד] vb. retreat, flee, depart, stray, wander, flutter
Qal
retreat, flee
flee, depart
wander, stray
trans. flutter wings
Po‛ēl the sun hath arisen and it (the locust swarm) fleeth away
Hiph. chase away
Hoph. be chased away
Hithpo‛l. flee away
base
H5074 [נָדַד] retreat, flee, depart, stray, wander, flutter
5074 nadad naw-dad'
a primitive root; properly, to wave to and fro (rarely to
flap up and down); figuratively, to rove, flee, or
(causatively) to drive away:--chase (away), X could not,
depart, flee (X apace, away), (re-)move, thrust away, wander
(abroad, -er, -ing).
נָדַד (na.dad) — to wander.
1) to retreat, flee, depart, move, wander abroad, stray, flutter
1a)(Qal)
1a1) to retreat, flee
1a2) to flee, depart
1a3) to wander, stray
1a4) to flutter (of birds)
1b) (Poal) to flee away, be chased
1c) (Hiphil) to chase away
1d) (Hophal) to be chased away
1e) (Hithpolel) to flee away
Aramaic equivalent: ne.dad (נְדַד "to flee" H5075)
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — Noun common · masculine singular absoluteHNcmsa
קֶ֫שֶׁת (qesheth) primarily means 'bow,' referring to a weapon for hunting or battle, and can also denote 'rainbow.' It is derived from a root meaning to bend, suggesting strength. The term encompasses both literal and figurative uses, including references to archers and might.
קֶ֫שֶׁת n.f. bow
bow
rainbow
base
H7198 קֶ֫שֶׁת bow . bow
. rainbow
7198 qesheth keh'-sheth
from 7185 in the original sense (of 6983) of bending: a bow,
for shooting (hence, figuratively, strength) or the iris:--X
arch(-er), + arrow, bow((-man, -shot)).
see HEBREW for 07185
see HEBREW for 06983
קֶ֫שֶׁת (qe.shet) — bow.
1) bow
1a) bow (for hunting, battle)
1b) bowmen, archers
1c) bow (fig. of might)
1d) rainbow
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
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
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).
מָצָא (matsa') is a Hebrew verb meaning to find or attain. It encompasses a range of actions, including discovering something lost, encountering someone, or coming upon a situation. The word can also imply being present or sufficient. Lexicons note various forms and uses, including Qal, Niphal, and Hiphil, which indicate different nuances of finding and encountering.
מָצָא 452 vb. attain to, find
Qal
find
find out
= come upon, light upon
noteworthy phrases
Niph. pass. of Qal, be found
Hiph.
cause to find, attain
cause to light upon, come upon, come
cause to encounter
present unto
base
H4672 מָצָא attain to, find
4672 matsa' maw-tsaw'
a primitive root; properly, to come forth to, i.e. appear or
exist; transitively, to attain, i.e. find or acquire;
figuratively, to occur, meet or be present:--+ be able,
befall, being, catch, X certainly, (cause to) come (on, to, to
hand), deliver, be enough (cause to) find(-ing, occasion,
out), get (hold upon), X have (here), be here, hit, be left,
light (up-)on, meet (with), X occasion serve, (be) present,
ready, speed, suffice, take hold on.
מָצָא (ma.tsa) — to find.
1) to find, attain to
1a) (Qal)
1a1) to find
1a1a) to find, secure, acquire, get (thing sought)
1a1b) to find (what is lost)
1a1c) to meet, encounter
1a1d) to find (a condition)
1a1e) to learn, devise
1a2) to find out
1a2a) to find out
1a2b) to detect
1a2c) to guess
1a3) to come upon, light upon
1a3a) to happen upon, meet, fall in with
1a3b) to hit
1a3c) to befall
1b) (Niphal)
1b1) to be found
1b1a) to be encountered, be lighted upon, be discovered
1b1b) to appear, be recognised
1b1c) to be discovered, be detected
1b1d) to be gained, be secured
1b2) to be, be found
1b2a) to be found in
1b2b) to be in the possession of
1b2c) to be found in (a place), happen to be
1b2d) to be left (after war)
1b2e) to be present
1b2f) to prove to be
1b2g) to be found sufficient, be enough
1c) (Hiphil)
1c1) to cause to find, attain
1c2) to cause to light upon, come upon, come
1c3) to cause to encounter
V-Niphal | Suff — Verb niphal participle (active) masculine plural common · suffixHVNrmpc/Sp2fs
אָסַר (asar) is a Hebrew verb meaning to tie or bind, with a range of applications including imprisonment and the figurative sense of obligation, such as oaths. It can also refer to preparing for battle or being taken prisoner. The entries indicate that it can be used in various forms, including Qal, Niphal, and Pual, each with slightly different nuances.
[אָסַר] vb. tie, bind, imprison
Qal
tie, bind, for security
tie, harness
bind, with cords
gird (rare & late)
begin the battle, make the attack
fig. of obligation of oath or vow
Niph. be bound, imprisoned
Pu. be taken prisoner
base
H631 [אָסַר] tie, bind, imprison .. tie, bind, for security
. tie, harness
. bind, with cords
. gird (rare & late)
. begin the battle, make the attack
. fig. of obligation of oath or vow
. be bound, imprisoned
. be taken prisoner
631 'acar aw-sar'
a primitive root; to yoke or hitch; by analogy, to fasten in
any sense, to join battle:--bind, fast, gird, harness, hold,
keep, make ready, order, prepare, prison(-er), put in bonds,
set in array, tie.
אָסַר (a.sar) — to bind.
1) to tie, bind, imprison
1a) (Qal)
1a1) to tie, bind
1a2) to tie, harness
1a3) to bind (with cords)
1a4) to gird (rare and late)
1a5) to begin the battle, make the attack
1a6) of obligation of oath (figurative)
1b) (Niphal) to be imprisoned, bound
1c) (Pual) to be taken prisoner
V-Pual-Perf-3cp — Verb · Pual · perfect third person common pluralHVPp3cp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
Adv — AdverbHD
רָחֹק (rachowq) means distant or far, and can refer to both physical distance and time. It can also denote a sense of remoteness or preciousness. The word can be used adverbially and is associated with the concept of distance in various contexts, including distant lands or times.
רָחֹק, רָחוֹק adj. distant, far, et n.m. distance
base
H7350 רָחֹק, רָחוֹק distant, far, distance
7350 rachowq raw-khoke'
or rachoq {raw-khoke'}; from 7368; remote, literally or
figuratively, of place or time; specifically, precious; often
used adverbially (with preposition):--(a-)far (abroad, off),
long ago, of old, space, great while to come.
see HEBREW for 07368
רָחֹק (ra.choq) — distant.
adj
1) remote, far, distant, distant lands, distant ones
1a) of distance, time
n m
2) distance
2a) from a distance (with prep)
Aramaic equivalent: ra.chiq (רְחִיק "far" H7352)
Prep | Adj — PrepositionHR/Aamsa
בָּרַח (barach) is a Hebrew verb meaning to flee or run away. It can also imply going through or hastening, with different nuances in its forms, such as causing someone to flee in the Hiphil stem. The entries highlight its use in various contexts, including sudden flight or urgency.
בָּרַח vb. go through, flee
Qal
go or pass through, of bar
flee
flee = hasten, come quickly
Hiph.
pass through
cause to flee, put to flight
base
H1272 בָּרַח go through, flee
1272 barach baw-rakh'
a primitive root; to bolt, i.e. figuratively, to flee
suddenly:--chase (away); drive away, fain, flee (away), put to
flight, make haste, reach, run away, shoot.
בָּרַח (ba.rach) — to flee.
1) to go through, flee, run away, chase, drive away, put to flight, reach, shoot (extend), hurry away
1a) (Qal)
1a1) to go, pass through
1a2) to flee
1a3) to hasten, come quickly
1b) (Hiphil)
1b1) to pass through
1b2) to cause to flee, put to flight
1b3) to drive away
V-Qal-Perf-3cp — Verb · Qal · perfect third person common pluralHVqp3cp