Malachi 3:9 — Word Study
WLCבַּמְּאֵרָה֙ אַתֶּ֣ם נֵֽאָרִ֔ים וְאֹתִ֖י אַתֶּ֣ם קֹבְעִ֑ים הַגּ֖וֹי כֻּלּֽוֹ׃
BSA◂Youʼattâh [as a nation, the whole people] are cursedʼârar [under a divine judgment, afflicted with want] with a cursemᵉʼêrâh [execration, a negative consequence] ◂yet youʼattâh [the entire nation, all of you] the wholekôl nationgôwy [Gentile, a large group] are still robbing Meqâbaʻ [defrauding, taking by deceit, deceiving, withholding what is due to Me]
| Greek | English | Parsing |
|---|---|---|
| בַּמְּאֵרָה֙ | with curse | Preposition, noun common feminine singular absolute |
| אַתֶּ֣ם | you | Pronoun |
| נֵֽאָרִ֔ים | [are] cursed | Verb, Niphal, participle (active) masculine plural |
| וְאֹתִ֖י | and the object marker me | Conjunction, particle, suffix |
| אַתֶּ֣ם | you | Pronoun |
| קֹבְעִ֑ים | [are] robbing | Verb, Qal, participle (active) masculine plural |
| הַגּ֖וֹי | the nation | Particle, noun common masculine singular absolute |
| כֻּלּֽוֹ׃ | all of it | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You are cursed with a curse, yet you—the whole nation—are still robbing Me. |
| KJV | Ye are cursed with a curse: for ye have robbed me, even this whole nation. |
| ASV | Ye are cursed with the curse; for ye rob me, even this whole nation. |
| YLT | With a curse ye are cursed! And Me ye are deceiving — this nation — all of it. |
| WEB | You are cursed with the curse; for you rob me, even this whole nation. |
| BBE | You are cursed with a curse; for you have kept back from me what is mine, even all this nation. |
Where they part company is in the phrase 'you—the whole nation' — see How Translations Differ.
The main clause is supported by two participial phrases, emphasizing the actions and the collective nature of the subjects.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַתֶּם
verbאָרַר
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 — Malachi 3:9
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 Consequences of Robbing Godgenerated
Malachi 3:9 is part of a larger discourse where God confronts the people of Israel about their unfaithfulness, specifically in the context of tithes and offerings. The verses surrounding this one highlight the seriousness of their actions and the resulting divine judgment. God emphasizes that their behavior has led to a curse upon the entire nation, underscoring the collective responsibility of the people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Malachi 2:2 | If you do not listen, and if you do not take it to heart to honor My name,” says the LORD of Hosts, “I will send a curse among you, and I will curse your blessings. Yes, I have already begun to curse them, because you are not taking it to heart. |
| 2 | Deuteronomy 28:15–19 | If, however, you do not obey the LORD your God by carefully following all His commandments and statutes I am giving you today, all these curses will come upon you and overtake you: |
| 3 | Joshua 7:12–13 | This is why the Israelites cannot stand against their enemies. They will turn their backs and run from their enemies, because they themselves have been set apart for destruction. I will no longer be with you unless you remove from among you whatever is devoted to destruction. |
| 4 | Joshua 22:20 | Was not Achan son of Zerah unfaithful regarding what was set apart for destruction, bringing wrath upon the whole congregation of Israel? Yet it was not only Achan who perished because of his sin!’” |
| 5 | Isaiah 43:28 | So I will disgrace the princes of your sanctuary, and I will devote Jacob to destruction and Israel to reproach.” |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מְאֵרָה, ba.me.'e.Rahgenerated
The Hebrew word מְאֵרָה (*me'erah*) translates as 'curse' and signifies a negative consequence or execration. It is derived from the root מְאֵר (*me'ar*), which relates to the act of cursing or wishing harm upon someone. The parsing indicates that it is a noun in the feminine singular form, highlighting its role as a subject of divine judgment in this verse.
In this context, מְאֵרָה indicates that the nation is under a curse due to their actions of robbing God, emphasizing the severity of their unfaithfulness and the consequences that follow.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'You are cursed with a curse,' which is also reflected in the KJV and ASV.
Sentence Structuregenerated
The finite verb נֵֽאָרִ֔ים, [are] cursed, governs the main clause, with two participial phrases describing the subjects: אַתֶּ֣ם, you, and קֹבְעִ֑ים, [are] robbing. The structure emphasizes the dual actions of cursing and robbing, showing the direct relationship between their behavior and the resulting curse.
The Hebrew word order places emphasis on the subjects and their actions, highlighting the collective nature of the curse upon the entire nation.
Septuagint Backgroundgenerated
The Septuagint translates מְאֵרָה with the Greek word ἀποβλέποντες, which carries the idea of being under scrutiny or judgment. This choice reflects a broader interpretation of the curse as not just a static condition but as an active state of being judged.
This translation choice suggests a nuanced understanding of the curse, indicating that the people are not only cursed but also being observed in their actions.
In plain words — the whole versegenerated
Malachi 3:9 states that the whole nation of Israel is under a curse because they are robbing God. This curse is a consequence of their actions, highlighting the seriousness of their unfaithfulness in their offerings.
Frequently Asked Questionsgenerated
Being cursed with a curse indicates that the nation is under divine judgment due to their actions, resulting in negative consequences.
The entire nation is being addressed because their collective actions of robbing God have led to a shared consequence.
Robbing God refers to withholding what is due to Him, particularly in the context of tithes and offerings.
This verse serves as a reminder of the importance of faithfulness in our responsibilities to God and the consequences of neglecting them.
Reflection Questionsgenerated
- In what ways might I be withholding from God what is due to Him?
- How can I ensure that I am faithful in my offerings and responsibilities to God?
- What does it mean for me to be part of a community that honors God in our actions?
- How can I encourage others to be faithful in their commitments to God?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Malachi 3:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe [are] cursed with a curse,.... Or "with penury", as the Vulgate Latin version; which, though not a proper rendering of the word, is the meaning of the curse they were cursed with; rain was
Read John Gill on Malachi 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryEven from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?
Read Robert Jamieson on Malachi 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYe, O priests, your sin, your sacrilege, of which you are guilty, hath provoked me. Are cursed with a curse; are greatly cursed, and are likely still to be cursed, the curse shall continue whilst you continue in this your sinful course. For ye have robbed me; this brought, increased, and multiplied your curse. Or, as some, yet ye do rob me! Strange that you dare sin, whilst I am punishing for this very sin! Or by way of question, and do ye rob me? will you go on thus to sin when you are under the curse for it? will you, as Ahaz, sin when in distress; or, Pharaoh-like, harden under the judgment? Even this whole nation: like priest like people; the priests and Levites did unduly employ the…
Read Matthew Poole on Malachi 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsMalachi 3:9 Ye [are] cursed with a curse: for ye have robbed me, [even] this whole nation.Ver. 9. Ye are cursed with a curse] Vulgate: Ye are cursed with penury and scarcity of victuals, according to Deuteronomy 28:23, &c., and so great was this people’ s poverty, that they were forced for food to sell not their fields only, but their sons and daughters, Nehemiah 5:1-5 They had pinched on God’ s side, and he had paid them home in the same kind; they thought in the famine to have kept the more to themselves, and they had the less for keeping from him that which was his. A just hand of God upon all church robbers; for the most part they are always in want and needy, their wealth melting away…
Read John Trapp on Malachi 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. Ye are cursed with a curse] The whole nation is under my displeasure. The curse of God is upon you.
Read AdamClarke on Malachi 3 →CambridgeThe Cambridge Bible for Schools and Colleges9. a curse] Rather, the curse. The threatened curse has already fallen upon you. See ch. Malachi 2:2 with Malachi 3:11. have robbed] Rather rob, as in Malachi 3:8. The pronouns in the Hebrew are emphatic: Me ye are robbing. And the evil is not confined to the priests (ch. Malachi 1:6-8; Malachi 1:12-14), but extends to “the whole nation”.
Read Cambridge on Malachi 3 →Albert Barnes1798–1870Barnes' Notes on the BibleYe have been cursed with the curse - (not “with a curse”). The curse threatened had come upon them: but, as fore-supposed in Leviticus by the repeated burden, “If ye still walk contrary to Me,” they had persevered in evil.
Read Albert Barnes on Malachi 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. The reply is in the form of a question. Will a man rob God?
Read Daniel Denison Whedon on Malachi 3 →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
You are cursed with a curse, yet you—the whole nation—are still robbing Me.
You are cursed with the curse; for you rob me, even this whole nation.
You are cursed with a curse, yet you—the whole nation—are still robbing Me.
You are bound for judgment because you are robbing me – this whole nation is guilty.
Tyndale line
Ye are cursed with a curse: for ye have robbed me, even this whole nation.
Ye are cursed with the curse; for ye rob me, even this whole nation.
Ye are cursed with the curse; for ye rob me, even this whole nation.
Ye are cursed with a curse: for ye have robbed me, even this whole nation.
Ye are cursed with a curse: for ye haue spoyled me, euen this whole nation.
Strictly literal
Ye are cursed with a curse; and me ye rob, [even] this whole nation.
With a curse ye are cursed! And Me ye are deceiving — this nation — all of it.
You are cursed with a curse! And you are deceiving Me—this nation—all of it.
With the curse are ye cursed, and yet me do ye rob, O ye entire nation!
You are cursed with a curse, for you are robbing me, the whole nation.
From the Latin
And you are cursed with want, and you afflict me, even the whole nation of you.
Simplified
You are under a curse, for you and the whole nation are defrauding me.
You are cursed with a curse; for you have kept back from me what is mine, even all this nation.
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 aligns closely with the Septuagint, with all eight words matched. The Dead Sea Scrolls (4Q76) contain three words preserved on the leather, with five words supplied by an editor. This indicates that while there are some textual gaps, the core message remains consistent across the witnesses.
בַּמְּאֵרָה֙ אַתֶּ֣ם נֵֽאָרִ֔ים וְאֹתִ֖י אַתֶּ֣ם קֹבְעִ֑ים הַגּ֖וֹי כֻּלּֽוֹ׃
8 of the 8 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.
ומראים אתם ראים [ואת׳י] [אתם] [קבעים] [הגוי] [כל׳ו]
3 words on the leather — 5 supplied entire by an editor.
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 Malachi 3:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word מְאֵרָה (*me'erah*) means 'a curse.' It is derived from the root word מְאֵר (*me'ar*), which relates to the concept of execration. The entries consistently define it as a curse without significant variation.
מְאֵרָה n.f. a curse
base
H3994 מְאֵרָה a curse
3994 merah meh-ay-raw'
from 779; an execration:--curse.
see HEBREW for 0779
מְאֵרָה (me.e.rah) — curse.
curse
Prep | N-fs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
kurs ('alah (Nu 5:21,23,17, etc.), me'erah (Pr 3:33; Mal 2:2, etc.), klalah (Ge 27:12,13); katara (Ga 3:10,13)): This word as noun and verb renders different Hebrew words, some of them being more or less synonymous, differing only in degree of strength. It is often used in contrast with "bless" or "blessing" (De 11:29). When a curse is pronounced against any person, we are not to understand this as a mere wish, however violent, that disaster should overtake the person in question, any more than we are to understand that a corresponding "blessing" conveys simply a wish…
Curse
Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.
No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16).…
→ Denounced
Against the serpent Ge 3:14,15
Against Adam and Eve Ge 3:15-19
Against the ground Ge 3:17,18
Against Cain Ge 4:11-16
Against Canaan, Noah's son Ge 9:24-27
Against Meroz Jud 5:23
Against Gehazi 2Ki 5:27
→ Barak commands Balaam to curse Israel Nu 22:6; 23:11
→ See BENEDICTIONS
→ CURSES OF THE MOSAIC LAW De 27:1-26; Jos 8:30-34
See BLESSINGS
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
אָרַר (arar) is a Hebrew verb meaning to curse. It encompasses various forms, including the act of cursing (Qal), being cursed (Niphal), and putting a curse on someone (Piel). The entries indicate that it can also imply being made a curse (Hophal). There is a consistent focus on the concept of cursing throughout the definitions.
[אָרַר] vb. curse
Qal curse
Niph. cursed
Pi. curse, lay under a curse
Hoph. be cursed
base
H779 אָרַר curse .curse
. cursed
. curse, lay under a curse
. be cursed
779 'arar aw-rar'
a primitive root; to execrate:--X bitterly curse.
אָרַר (a.rar) — to curse.
1) to curse
1a) (Qal)
1a1) to curse
1a2) cursed be he (participle used as in curses)
1b) (Niphal) to be cursed, cursed
1c)(Piel) to curse, lay under a curse, put a curse on
1d) (Hophal) to be made a curse, be cursed
V-Niphal-Inf-c — Verb · Niphal · participle (active) masculine pluralHVNrmpa
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To/Sp1bs — Conjunction · particle · suffixHC/To/Sp1bs
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2mp
קָבַע (qaba`) is a Hebrew verb that primarily means to rob or spoil. The exact meaning is uncertain, but it is described as a primitive root related to covering or defrauding. The entries suggest a limited range of usage, focusing on the act of taking from someone else.
קָבַע vb. dub., perhaps rob
base
H6906 קָבַע dub., perhaps rob
6906 qaba` kaw-bah'
a primitive root; to cover, i.e. (figuratively)
defraud:--rob, spoil.
קָבַע (qa.va) — to rob.
1) (Qal) to rob
1a) meaning uncertain
V-Qal — Verb · Qal · participle (active) masculine pluralHVqrmpa
גּוֹי (goy) refers to a nation or people, often indicating non-Hebrew groups, but can also encompass descendants of Abraham and Israel. It may figuratively describe a swarm of locusts or animals. The plural form, גּוֹיִם (goyim), is noted as a proper noun referring to the people of Goim, specifically mentioned in Genesis 14:1.
גּוֹי 661 n.m. nation, people
base
גּוֹיִם n.pr.gent. Tid‛al king of Goim
base
H1471a גּוֹי nation, people H1471b גּוֹיִם n. pr. gent. Tid‛al king of Goim
1471 gowy go'-ee
rarely (shortened) goy {go'-ee}; apparently from the same
root as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals, or a
flight of locusts:--Gentile, heathen, nation, people.
see HEBREW for 01465
גּוֹי (goy) — nation.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
גּוֹיִם (go.yim) — Goiim.
People descended from Goy(?), first mentioned at Gen.14.1
§ Goyim (Tidgal, king of)
גּוֹי (goy) — Gentile.
1) nation, people
1a) nation, people
1a1) usually of non-Hebrew people
1a2) of descendants of Abraham
1a3) of Israel
1b) of swarm of locusts, other animals (fig.)
1c) Goyim? = "nations"
Also named: ethnos (ἔθνος "Gentiles" G1484)
גּוֹי (goy) — (Harosheth)-hagoyim.
Goyim (Tidgal, king of)
Combined with cha.ro.shet (חֲרֹ֫שֶׁת "Harosheth" H2800)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms