Psalms 103:2 — Word Study
WLCבָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֑ה וְאַל־ תִּ֝שְׁכְּחִ֗י כָּל־ גְּמוּלָֽיו׃
BSABlessbârak [praise, honor] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] O my soulnephesh [the essence of my being, my living self] and do notʼal [never, under no circumstances] forgetshâkach▸ [be oblivious to, mislay] allkôl [everything, every single one] His kind deedsgᵉmûwl [benefits, recompense, wonderful things He's done]
| Greek | English | Parsing |
|---|---|---|
| בָּרֲכִ֣י | bless | Verb, Piel, imperative second person feminine singular |
| נַ֭פְשִׁי | O soul my | Noun common feminine singular construct, suffix |
| אֶת־ | the object marker | Particle |
| יְהוָ֑ה | Yahweh | Noun proper |
| וְאַל־ | and may not | Conjunction, particle |
| תִּ֝שְׁכְּחִ֗י | you forget | Verb, Qal, jussive second person feminine singular |
| כָּל־ | all | Noun common, masculine singular construct |
| גְּמוּלָֽיו׃ | benefits his | Noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Bless the LORD, O my soul, and do not forget all His kind deeds— |
| KJV | Bless the LORD, O my soul, and forget not all his benefits: |
| ASV | Bless Jehovah, O my soul, And forget not all his benefits: |
| YLT | Bless, O my soul, Jehovah, And forget not all His benefits, |
| WEB | Praise Yahweh, my soul, and don’t forget all his benefits, |
| BBE | Give praise to the Lord, O my soul; let not all his blessings go from your memory. |
Where they part company is in the phrase 'do not forget' — see How Translations Differ.
The sentence features a main clause followed by a conjunction and two subordinate clauses, emphasizing the dual focus on blessing God and remembering His deeds.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbנֶפֶשׁ
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 — Psalms 103:2
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 — A Psalm of Praisegenerated
Psalm 103:2 is a call to worship, where the psalmist urges his soul to bless the LORD and to remember His many benefits. This verse is part of a larger psalm that reflects on God's mercy, grace, and the blessings He bestows upon His people. The psalmist emphasizes the importance of recognition and gratitude for God's kindness, setting the tone for a life of praise and worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 105:5 | Remember the wonders He has done, His marvels, and the judgments He has pronounced, |
| 2 | Psalm 106:7–21 | Our fathers in Egypt did not grasp Your wonders or remember Your abundant kindness; but they rebelled by the sea, there at the Red Sea. |
| 3 | Psalm 116:12 | How can I repay the LORD for all His goodness to me? |
| 4 | Deuteronomy 8:2–4 | Remember that these forty years the LORD your God led you all the way in the wilderness, so that He might humble you and test you in order to know what was in your heart, whether or not you would keep His commandments. |
| 5 | Deuteronomy 32:6–18 | Is this how you repay the LORD, O foolish and senseless people? Is He not your Father and Creator? Has He not made you and established you? |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — בָּרֲכִ֣י, ba.ra.Khigenerated
The verb בָּרַךְ (*barak*) is a Piel imperative, meaning it is a command directed to the second person feminine singular. This form indicates an action that is both personal and intentional, calling for an active response of praise and honor towards God.
This word encompasses the idea of kneeling in worship and reflects a relationship where one acknowledges the greatness of God. The act of blessing God is not merely a ritual; it is an expression of deep reverence and gratitude.
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 בָּרֲכִ֣י, bless, governs the entire verse, establishing the imperative tone. The structure is straightforward, with a direct call to the psalmist's soul to engage in worship.
The phrase 'and do not forget' introduces a negative command that complements the call to bless, emphasizing the importance of remembrance in worship. This structure highlights the relationship between praising God and acknowledging His deeds.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb בָּרַךְ is rendered as εὐλόγει, which also means 'to bless'. This choice reflects a direct translation that maintains the imperative nature of the command.
The LXX uses the term μὴ for 'do not', which aligns with the Hebrew's negative particle, indicating a consistent understanding of the command against forgetting God's benefits.
In plain words — the whole versegenerated
Psalm 103:2 encourages the psalmist's soul to bless the LORD and not to forget all His kind deeds. This verse is part of a larger psalm that praises God's mercy and goodness, reminding believers to be thankful for His blessings.
Frequently Asked Questionsgenerated
To bless the LORD means to praise and honor Him, recognizing His greatness and goodness.
Remembering God's benefits helps maintain a grateful heart and strengthens our relationship with Him.
God's kind deeds include forgiveness, healing, and the many blessings He provides in our lives.
You can bless the LORD through prayer, worship, and by living a life that reflects His goodness and love.
Reflection Questionsgenerated
- What are some specific ways I can remember God's kindness in my daily life?
- How does praising God affect my perspective on challenges I face?
- In what ways can I encourage others to remember God's benefits?
- How can I incorporate more worship and praise into my routine?
The early church on this verse — how the Fathers read it
Augustine of Hippo comments on this verse, noting the importance of recognizing God's rewards in our lives.
"Bless the Lord, O my soul, and forget not all His rewards" [Psalms 103:2]. But the rewards of the Lord cannot be before your eyes unless your sins are before your eyes.Early Church Fathers on Psalms 103 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 103:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBless the Lord, O my soul,.... Which is repeated to show the importance of the service, and the vehement desire of the psalmist, that his soul should be engaged in it: and forget not all his
Read John Gill on Psalms 103 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBless the LORD, O my soul, and forget not all his benefits: Bless the Lord, O my soul ... Bless the Lord, O my soul - with the "Bless the Lord, O my soul," Psalms 103:22, these two form the
Read Robert Jamieson on Psalms 103 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 103:2 Bless the LORD, O my soul, and forget not all his benefits:Ver. 2. Bless the lord, O my soul] David found some dulness and drowsiness; hence he so oft puts the thorn to the breast; hence he so impetuously instigateth his soul, as one here phraseth it. And forget not all his benefits] Forgetfulness is a grave; look to it: eaten bread is soon forgotten with us, as it is with children; neither perisheth anything so soon with many as a good turn, Aμναμονεςοιβροτοι (Pindar). Alphonsus, king of Arragon, professed that he wondered not so much at his courtiers’ ingratitude to him (who had raised many of them from mean to great estates, which they little remembered) as at his own to God.
Read John Trapp on Psalms 103 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Benefits.—Literally, actions, whether good or bad (Judges 9:16; Proverbs 12:14). But what a significance in the restricted meaning “benefits.” God’s acts are all benefits.
Read Charles John Ellicott on Psalms 103 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Forget not all his benefits] Call them into recollection; particularize the chief of them; and here record them for an everlasting memorial.
Read AdamClarke on Psalms 103 →CambridgeThe Cambridge Bible for Schools and Colleges2. forget not] “Beware lest thou forget” is the often repeated warning of Deuteronomy (Deuteronomy 6:12; Deuteronomy 8:11; &c.). “Si oblivisceris tacebis” is St Augustine’s comment.
Read Cambridge on Psalms 103 →Albert Barnes1798–1870Barnes' Notes on the BibleBless the Lord, O my soul - The repetition here denotes the intensity or earnestness of the wish or desire of the psalmist.
Read Albert Barnes on Psalms 103 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible2. Forget not all his benefits—A commandment of the law, Deuteronomy 6:12; Deuteronomy 8:11-14; (compare, also, Deuteronomy 32:15,) and a first duty of the creature.
Read Daniel Denison Whedon on Psalms 103 →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
Bless the LORD, O my soul, and do not forget all His kind deeds—
Praise Yahweh, my soul, and don’t forget all his benefits,
Bless the LORD, O my soul, and do not forget all His kind deeds—
Praise the Lord, O my soul! Do not forget all his kind deeds!
Tyndale line
Bless the LORD, O my soul, and forget not all his benefits:
Bless Jehovah, O my soul, And forget not all his benefits:
Bless the LORD, O my soul, and forget not all his benefits:
Bless the LORD, O my soul, and forget not all his benefits:
My soule, prayse thou the Lord, and forget not all his benefites.
Strictly literal
Bless Jehovah, O my soul, and forget not all his benefits:
Bless, O my soul, Jehovah, And forget not all His benefits,
Bless, O my soul, YHWH, || And do not forget all His benefits,
Bless, O my soul, the Lord, and forget not all his benefits:
I give praise to Yahweh with all my life, and I remember all of his good deeds.
From the Latin
And art clothed with light as with a garment. Who stretchest out the heaven like a pavilion:
Simplified
Let every part of me praise the Lord; don't let me forget the wonderful things he's done for me.
Give praise to the Lord, O my soul; let not all his blessings go from your memory.
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 reads: 'Bless the LORD, O my soul, and do not forget all His kind deeds.' The Septuagint's word-by-word correspondence indicates that it agrees with the Masoretic Text in meaning, although the specific wording and order differ. The Dead Sea Scrolls (2Q14 and 4Q84) also show agreement with the Masoretic Text, but both contain some words that are either partly restored or supplied by an editor, indicating minor variations in the text. Overall, the core message remains consistent across these witnesses.
בָּרֲכִ֣י נַ֭פְשִׁי אֶת־ יְהוָ֑ה וְאַל־ תִּ֝שְׁכְּחִ֗י כָּל־ גְּמוּלָֽיו׃
6 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.
[ברכי] [נפש׳י] [את] [יהוה] [ואל] תשכחי כול גמולי׳ו
2 words on the leather — 1 partly restored, 5 supplied entire by an editor.
[ברכי] [נפש׳י] את יהוה [ואל] תשכחי כל גמולי׳ו
5 words on the leather — 3 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 Psalms 103:2
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 בָּרַךְ (*barak*) is built from a primitive root meaning 'to kneel' and encompasses a range of meanings including 'to bless' and 'to curse.' It can refer to blessing God or men, as well as the act of kneeling in adoration. The entries note that it can also imply a curse in certain contexts, reflecting a nuanced use in greetings and farewells.
[בָּרַךְ] 329 vb. kneel, bless
Qal
kneel down
bless
Niph. bless oneself
Pi.
bless God, adore with bended knees
God blesses
men bless men
salute, greet, with an invocation of blessing
bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
pass. to be blessed, adored
prospered by God
have prosperity invoked, by Balaam
in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
base
H1288 בָּרַךְ kneel, bless .. kneel down
. bless
. bless oneself
. . bless God, adore with bended knees
. God blesses
. men bless men
. salute, greet, with an invocation of blessing
. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
. . pass. to be blessed, adored
. prospered by God
. have prosperity invoked, by Balaam
. in gratitude
. and he made his camel kneel
. bless oneself, congratulate oneself in his heart
1288 barak baw-rak'
a primitive root; to kneel; by implication to bless God (as
an act of adoration), and (vice-versa) man (as a benefit);
also (by euphemism) to curse (God or the king, as treason):--X
abundantly, X altogether, X at all, blaspheme, bless,
congratulate, curse, X greatly, X indeed, kneel (down),
praise, salute, X still, thank.
בָּרַךְ (ba.rakh) — to bless.
1) to bless, kneel
1a) (Qal)
1a1) to kneel
1a2) to bless
1b) (Niphal) to be blessed, bless oneself
1c) (Piel) to bless
1d) (Pual) to be blessed, be adored
1e) (Hiphil) to cause to kneel
1f) (Hithpael) to bless oneself
2) (TWOT) to praise, salute, curse
Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
V-Piel-Impv-2fs — Verb · Piel · imperative second person feminine singularHVpv2fs
(barakh): This word is found more frequently in the Old Testament than in the New Testament, and is used in different relations.
(1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. The context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. Thus it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both.
Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh…
Bless
(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).
(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).
(3.) A man blesses himself when he invokes God’s blessing (Isa. 65:16), or rejoices in God’s goodness to him (Deut. 29:19; Ps. 49:18).
(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen.…
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
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)
HTo — ParticleHTo
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt
אַל (al) is a negative particle meaning 'not' or 'no,' often used to express a wish or prohibition rather than an objective fact. It can also function as a noun meaning 'nothing.' The lexicons highlight its use in various contexts, including deprecative forms, but do not show significant disagreement.
אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
base
H408 אַל adv. of negation, denying however, not objectively as a fact, but subjectively as a wish, expressing therefore a deprecation or prohibition
408 'al al
a negative particle (akin to 3808); not (the qualified
negation, used as a deprecative); once (Job 24:25) as a noun,
nothing:--nay, neither, + never, no ,nor, not, nothing
(worth), rather than.
see HEBREW for 03808
אַל (al) — not.
1) not, no, nor, neither, nothing (as wish or preference)
1a) do not, let not (with a verb)
1b) let there not be (with a verb understood)
1c) not, no (with substantive)
1d) nothing (as substantive)
Aramaic equivalent: al (אַל "not" H0409)
Conj | Part — Conjunction · particleHC/Tn
The Hebrew word שָׁכַח (shakach) means 'to forget' and encompasses various nuances such as ignoring or ceasing to care. It can appear in different forms, including Qal (to forget), Niphal (to be forgotten), and Hiphil (to cause to forget). The entries highlight its primitive root nature and its usage in contexts where memory or attention is lacking.
שָׁכַח 102 vb. forget
Qal 86 forget
Niph. be forgotten
Pi. י׳ hath caused to forget
Hiph. to make my people forget my name
Hithp. they were forgotten in the city.
base
H7911 שָׁכַח forget
7911 shakach shaw-kakh'
or shakeach {shaw-kay'-akh}; a primitive root; to mislay,
i.e. to be oblivious of, from want of memory or attention:--X
at all, (cause to) forget.
שָׁכַח (sha.khach) — to forget.
1) to forget, ignore, wither
1a) (Qal)
1a1) to forget
1a2) to cease to care
1b) (Niphal) to be forgotten
1c) (Piel) to cause to forget
1d) (Hiphil) to make or cause to forget
1e) (Hithpael) to be forgotten
Aramaic equivalent: she.khach (שְׁכַח "to find" H7912)
V-Qal-Juss-2fs — Verb · Qal · jussive second person feminine singularHVqj2fs
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).
גְּמוּל (gmuwl) refers to dealing, recompense, or benefit, encompassing acts of good or ill and implying service or requital. It is built from the root meaning treatment or act, and covers concepts of reward and deserving. The term appears in contexts related to how one has been treated or compensated.
גְּמוּל n.m. dealing, recompense, benefit
base
H1576 גְּמוּל dealing, recompense, benefit
1576 gmuwl ghem-ool'
from 1580; treatment, i.e. an act (of good or ill); by
implication, service or requital:--+ as hast served, benefit,
desert, deserving, that which he hath given, recompense,
reward.
see HEBREW for 01580
גְּמוּל (ge.mul) — recompense.
1) dealing, recompense, benefit
1a) dealing (of one's hand)
1b) recompense
1c) benefit
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms