Psalms 105:36 — Word Study
WLCוַיַּ֣ךְ כָּל־ בְּכ֣וֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכָל־ אוֹנָֽם׃
BSAThen He strucknâkâh▸ [smiteth, killed] allkôl the firstbornbᵉkôwr [the chief of all their strength, the oldest son] in their landʼerets [country, territory] the firstfruitsrêʼshîyth [the beginning, the chief] of allkôl their vigorʼôwn [strength, physical power, ability]
| Greek | English | Parsing |
|---|---|---|
| וַיַּ֣ךְ | and he struck down | Verb, Hiphil, sequential imperfect third person masculine singular |
| כָּל־ | every | Noun common, masculine singular construct |
| בְּכ֣וֹר | firstborn | Noun common, masculine singular absolute |
| בְּאַרְצָ֑ם | in land their | Preposition, noun common feminine singular construct, suffix |
| רֵ֝אשִׁ֗ית | [the] beginning | Noun common, feminine singular absolute |
| לְכָל־ | of all | Preposition, noun common masculine singular construct |
| אוֹנָֽם׃ | manly vigor their | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then He struck all the firstborn in their land, the firstfruits of all their vigor. |
| KJV | He smote also all the firstborn in their land, the chief of all their strength. |
| ASV | He smote also all the first-born in their land, The chief of all their strength. |
| YLT | And He smiteth every first-born in their land, The first-fruit of all their strength, |
| WEB | He struck also all the firstborn in their land, the first fruits of all their manhood. |
| BBE | He put to death the first child of every family in the land, the first-fruits of their strength. |
Where they part company is in the interpretation of אוֹן — see How Translations Differ.
The sentence has a main clause followed by two phrases that provide additional context about the action taken.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנָכָה
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 105:36
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 — God's Judgment on Egyptgenerated
Psalm 105:36 recounts how God executed judgment on Egypt by striking down all their firstborn. This act was part of a series of plagues that demonstrated God's power and led to the liberation of the Israelites from slavery. The context highlights God's sovereignty and the consequences of disobedience, as seen in the preceding verses that describe the devastation of Egypt's land.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 78:51 | He struck all the firstborn of Egypt, the virility in the tents of Ham. |
| 2 | Psalm 135:8 | He struck down the firstborn of Egypt, of both man and beast. |
| 3 | Psalm 136:10 | He struck down the firstborn of Egypt His loving devotion endures forever. |
| 4 | Exodus 4:23 | and I told you to let My son go so that he may worship Me. But since you have refused to let him go, behold, I will kill your firstborn son!’” |
| 5 | Exodus 11:4–5 | So Moses declared, “This is what the LORD says: ‘About midnight I will go throughout Egypt, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — בְּכֹר, be.Khorgenerated
The noun בְּכֹר (be.Khor) refers to the firstborn child or animal, emphasizing a position of importance and responsibility. In this verse, it signifies not just the eldest offspring but also the chief representatives of strength within the Egyptian society.
This word appears frequently in the Bible, often linked to themes of inheritance and divine favor. Its use here underscores the severity of God's judgment, as the firstborn were considered the most significant and powerful members of a household.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of בְּכֹר as firstborn, reflecting its significance in the context of divine judgment.
Sentence Structuregenerated
The finite verb וַיַּ֣ךְ (vai.Yakh), meaning 'and he struck down,' governs the entire verse. It is followed by a series of noun phrases that specify what was struck and where, creating a clear and direct statement of God's action.
The structure emphasizes the totality of the judgment with the phrase כָּל־ בְּכֹר (kol be.Khor), indicating that every firstborn was affected, highlighting the severity of the event.
Septuagint Backgroundgenerated
The Septuagint translates וַיַּ֣ךְ as ἐπάταχεν (epatachen), which means 'he struck' or 'he hit.' This choice reflects a direct and forceful action, consistent with the Hebrew meaning.
The Greek term πρωτότοκον (prōtotokon) for בְּכֹר emphasizes the same concept of the firstborn, maintaining the focus on the significance of this group in the context of judgment.
In plain words — the whole versegenerated
Psalm 105:36 tells us that God struck down all the firstborn in Egypt, which included the strongest members of their society. This act was part of the plagues that led to the Israelites' freedom from slavery. It highlights God's power and the consequences faced by Egypt.
Frequently Asked Questionsgenerated
This signifies God's judgment against Egypt, targeting their most vital and powerful members as a demonstration of His authority.
In ancient cultures, the firstborn held a special status, often associated with strength, inheritance, and leadership, making their loss particularly devastating.
This verse is part of the narrative that recounts the plagues God sent upon Egypt, culminating in the Israelites' liberation from slavery.
The judgment serves as a reminder of God's sovereignty and the serious consequences of disobedience and oppression.
Reflection Questionsgenerated
- What does the judgment of the firstborn teach us about God's power and authority?
- How can we apply the lessons of obedience and disobedience from this passage in our own lives?
- In what ways can we recognize the significance of our own roles and responsibilities, similar to the firstborn in this context?
- How does understanding this event enhance our appreciation of the Exodus narrative?
The early church on this verse — how the Fathers read it
Early commentaries on this verse, such as from Augustine of Hippo, reflect on the significance of God's judgment as part of the Exodus narrative.
"He smote every first-born in their land: even the first-fruits of all their strength" [Psalms 105:36]. This is the last plague, excepting the death in the Red Sea.Early Church Fathers on Psalms 105 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Psalms 105:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe smote also all the firstborn in their land,.... Both of men and beasts; the firstborn of the king on the throne, and of the maidservant behind the mill, and of the captive in the dungeon; this was
Read John Gill on Psalms 105 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe turned their waters into blood, and slew their fish. -The three plagues omitted out of the ten are the murrain of the cattle and the boils, the fifth and the sixth, and the darkness, the ninth;
Read Robert Jamieson on Psalms 105 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo wit, their first-born, as it is in the first clause, who are so called, , and the beginning of their strength, .
Read Matthew Poole on Psalms 105 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 105:36 He smote also all the firstborn in their land, the chief of all their strength.Ver. 36. He smote also all the firstborn] This he did last of all, the next spring after the first plague inflicted, et non nisi coactus, as that emperor once said when he subscribed a writ for execution of a certain malefactor. The chief of all their strength] Et ubi non erat primogenitus, moritur epitropus, say the Hebrews, where was not a firstborn, there the steward died; so that there was no house in Egypt without a dead corpse, as there are few among us without many dead souls.
Read John Trapp on Psalms 105 →CambridgeThe Cambridge Bible for Schools and Colleges36. The tenth and last plague, Exodus 11:1 ff. As in Psalms 78:51, the firstborn are described as the beginning, or firstlings of all their strength. Cp. Genesis 49:3; Deuteronomy 21:17.
Read Cambridge on Psalms 105 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29-36. For an explanation of these verses see notes on Psalms 78:44-51
Read Daniel Denison Whedon on Psalms 105 →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
Then He struck all the firstborn in their land, the firstfruits of all their vigor.
He struck also all the firstborn in their land, the first fruits of all their manhood.
Then He struck all the firstborn in their land, the firstfruits of all their vigor.
He struck down all the firstborn in their land, the firstfruits of their reproductive power.
Tyndale line
He smote also all the firstborn in their land, the chief of all their strength.
He smote also all the first-born in their land, The chief of all their strength.
He smote also all the firstborn in their land, the chief of all their strength.
He smote also all the first-born in their land, the chief of all their strength.
He smote also all the first borne in their land, euen the beginning of all their strength.
Strictly literal
And he smote every firstborn in their land, the firstfruits of all their vigour.
And He smiteth every first-born in their land, The first-fruit of all their strength,
And He strikes every firstborn in their land, || The first-fruit of all their strength,
And he smote all the first-born in their land, the first of all their strength.
He killed every firstborn in their land, the firstfruits of all their strength.
From the Latin
And served their idols, and it became a stumblingblock to them.
Simplified
He killed all the firstborn in Egypt, the first to be produced in their vigor and strength.
He put to death the first child of every family in the land, the first-fruits of their strength.
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 states, "וַיַּ֣ךְ כָּל־ בְּכ֣וֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכָל־ אוֹנָֽם׃" which translates to, "Then He struck all the firstborn in their land, the firstfruits of all their vigor." The Septuagint agrees with the Masoretic Text in the word-by-word correspondence, maintaining the same meaning, although the word order and articles differ due to the nature of Greek syntax. The Dead Sea Scrolls, specifically 4Q87 and 11Q5, include fragments that align closely with the Masoretic Text, but both scrolls have some words supplied by editors, indicating that while they support the overall message, they do not provide a complete text as found in the Masoretic Text.
וַיַּ֣ךְ כָּל־ בְּכ֣וֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכָל־ אוֹנָֽם׃
7 of the 7 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.
[ויך] [כול] [בכור] [בארצ׳ם] [ראשית] [לכול] אונ׳ם
1 word on the leather — 6 supplied entire by an editor.
[ויך] [כול] [בכור] [בארצ׳ם] [ראשית] [לכול] [אונ׳ם]
nothing on the leather here — 7 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 105:36
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.
נָכָה (nakah) is a Hebrew verb meaning to strike or smite, encompassing a range of actions from lightly hitting to fatal blows. It appears in various forms, indicating actions like attacking, punishing, or causing disease. The entries suggest its use in both literal and figurative contexts, including divine judgment and applause. There is no significant disagreement among the lexicons regarding its meanings.
[נָכָה] 501 vb. smite (not in Qal)
Niph. and he shall be smitten [struck by weapon in battle] and die
Pu. both be smitten down by the hail
Hiph.
lit., smite (with a single, non-fatal, blow), strike
smite repeatedly, beat a man
and they clapped hands (in applause)
give a thrust (with fork) into pot; strike roots
rarely smite (in battle) so as (merely) to wound
smite, of sun
Smite fatally
Smite = attack, attack and destroy a company
Of God
smite with a plague, disease, etc.
smite = chastise, or send judgment upon
of God’s destroying palaces
Hoph. be smitten
base
H5221 נָכָה smite (not in Qal) . and he shall be smitten [struck by weapon in battle] and die
. both be smitten down by the hail
. . . lit., smite (with a single, non-fatal, blow), strike
. smite repeatedly, beat a man
. and they clapped hands (in applause)
. give a thrust (with fork) into pot; strike roots
. rarely smite (in battle) so as (merely) to wound
. smite, of sun
. Smite fatally
. Smite = attack, attack and destroy a company
. Of God . smite with a plague, disease, etc.
. smite = chastise, or send judgment upon
. of God’s destroying palaces
. be smitten
5221 nakah naw-kaw'
a primitive root; to strike (lightly or severely, literally
or figuratively):--beat, cast forth, clap, give (wounds), X
go forward, X indeed, kill, make (slaughter), murderer,
punish, slaughter, slay(-er, -ing), smite(-r, -ing), strike,
be stricken, (give) stripes, X surely, wound.
נָכָה (na.khah) — to smite.
1) to strike, smite, hit, beat, slay, kill
1a)(Niphal) to be stricken or smitten
1b) (Pual) to be stricken or smitten
1c) (Hiphil)
1c1) to smite, strike, beat, scourge, clap, applaud, give a thrust
1c2) to smite, kill, slay (man or beast)
1c3) to smite, attack, attack and destroy, conquer, subjugate, ravage
1c4) to smite, chastise, send judgment upon, punish, destroy
1d) (Hophal) to be smitten
1d1) to receive a blow
1d2) to be wounded
1d3) to be beaten
1d4) to be (fatally) smitten, be killed, be slain
1d5) to be attacked and captured
1d6) to be smitten (with disease)
1d7) to be blighted (of plants)
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
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
בְּכוֹר (bekor) means 'first-born' and can refer to both humans and animals. It denotes the eldest son or daughter and can also be used figuratively. The word is derived from a root that emphasizes the concept of being first or chief.
בְּכוֹר 122 n.m. first-born
men and women
animals
figurative
base
H1060 בְּכוֹר first-born
1060 bkowr bek-ore'
from 1069; firstborn; hence, chief:--eldest (son),
firstborn(-ling).
see HEBREW for 01069
בְּכוֹר (be.khor) — firstborn.
1) firstborn, firstling
1a) of men and women
1b) of animals
1c) noun of relation (fig.)
N-ms — Noun common · masculine singular absoluteHNcmsa
Under the law, in memory of the exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was in very case to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. (Exodus 13:12-15,16; Leviticus 27:6) The eldest son received a double portion of the father’s inheritance, (21:17) but not of the mother’s. Under the monarchy the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. (1 Kings 1:30; 2:22) The male first-born of animals was also devoted to God.…
This phrase is not always to be understood literally; it is sometimes taken for the prime, most excellent, most distinguished of things, Ps 89:27 Ro 8:29 Heb 1:4-6. Thus Jesus Christ is "the firstborn of every creature," Col 1:15, inasmuch as he was the "Only begotten" of the Father before any creature was produced. He is "the firstborn from the dead," Col 1:18, because he is the beginning, and the author of the resurrection of all who die in faith.
After the destroying angel had slain the firstborn of the Egyptians, God ordained that all the Jewish firstborn, both of men and of beasts for service, should be consecrated to…
→ Of man and beast, reserved to himself by God Ex 13:2,12-16; 22:29,30; 34:19,20; Le 27:26; Nu 3:13; 8:17,18; De 15:19-23; Ne 10:36
→ Redemption of Ex 13:13; 34:20; Le 27:27; Nu 3:40-51; 18:15-17
→ Levites taken instead of firstborn of the families of Israel Nu 3:12,40-45; 8:16-18
אֶ֫רֶץ (erets) is a feminine noun meaning 'earth' or 'land.' It encompasses various meanings, including the whole earth, specific territories like Canaan, and even inhabitants of the land. It can refer to soil, ground, or regions, and is used in phrases related to distance and the living. There is a note on the plural form אֲרָצוֹת, which mainly appears in later texts to denote multiple lands.
אֶ֫רֶץ n. f. & (seld.) m. earth, land
earth, whole earth (opp. to a part)
earth, opp. to heaven, sky
earth = inhabitants of earth
land =
country, territory
district, region
trial territory
piece of ground
specif. land of Canaan, or Israel
= inhabitants of land
used even of Shᵉʼôl
ground, surface of ground
soil, as productive
אֶרֶץ in phrases
people of the land
in measurements of distance
the country of the plain, level or plain country
land of the living
end(s) of the earth
pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
base
H776 אֶ֫רֶץ n. f. & (seld.) m. earth, land . . earth, whole earth (opp. to a part)
. earth, opp. to heaven, sky
. earth = inhabitants of earth
. land = . country, territory
. district, region
. trial territory
. piece of ground
. specif. land of Canaan, or Israel
. = inhabitants of land
. used even of Shᵉʼôl
. . ground, surface of ground
. soil, as productive
. אֶרֶץ in phrases . people of the land
. in measurements of distance
. the country of the plain, level or plain country
. land of the living
. end(s) of the earth
. pl. אֲרָצוֹת is almost wholly late; it denotes lands, countries, often in contrast to Canaan, lands of the nations, etc.
776 'erets eh'-rets
from an unused root probably meaning to be firm; the earth
(at large, or partitively a land):--X common, country, earth,
field, ground, land, X natins, way, + wilderness, world.
אֶ֫רֶץ (e.rets) — land: country/planet.
: country/field
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
1b2) district, region
1b3) tribal territory
1b4) piece of ground
1b5) land of Canaan, Israel
1b6) inhabitants of land
1b7) Sheol, land without return, (under) world
1b8) city (-state)
1c) ground, surface of the earth
1c1) ground
1c2) soil
1d) (in phrases)
1d1) people of the land
1d2) space or distance of country (in measurements of distance)
1d3) level or plain country
1d4) land of the living
1d5) end(s) of the earth
1e) (almost wholly late in usage)
1e1) lands, countries
1e1a) often in contrast to Canaan
אֶ֫רֶץ (e.rets) — land: soil.
: soil
1) land, earth
1a) earth
1a1) whole earth (as opposed to a part)
1a2) earth (as opposed to heaven)
1a3) earth (inhabitants)
1b) land
1b1) country, territory
Prep | N-cs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3mp
רֵאשִׁית (re'shiyth) means 'beginning' or 'chief.' It is derived from a root meaning 'first' and covers concepts like the first in time, order, or rank, including firstfruits. The entries consistently emphasize its meanings related to primacy and importance.
רֵאשִׁית n.f. beginning, chief
beginning
first
first, chief
base
H7225 רֵאשִׁית beginning, chief . . beginning
. first
. first, chief
7225 re'shiyth ray-sheeth'
from the same as 7218; the first, in place, time, order or
rank (specifically, a firstfruit):--beginning, chief(-est),
first(-fruits, part, time), principal thing.
see HEBREW for 07218
רֵאשִׁית (re.shit) — first: beginning.
: beginning
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
Also means: re.shit (רֵאשִׁית ": best" H7225H)
רֵאשִׁית (re.shit) — first: best.
: best
1) first, beginning, best, chief
1a) beginning
1b) first
1c) chief
1d) choice part
N-fs — Noun common · feminine singular absoluteHNcfsa
be-gin'-ing (re'-shith; arche): The natural meaning of the word is with reference to time. The primitive Greek root means "to be long," "to draw out." Thus, it is used to refer to some point of time long drawn out, or long past (Ge 1:1). It is used also to express the inauguration of a particular event (Ex 12:2). The principal interest in the word centers in the use of it in Joh 1:1. It must be interpreted here by that which follows in the statement as to the relation of the Logos to the Eternal God and the use of the word "was." It is true that the word arche cannot be separated from the idea of time, but when time began He already was, and therefore He was from eternity.
See TIME; ETERNITY.
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)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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).
אוֹן (on) encompasses concepts of strength, vigor, and wealth. It is built from the idea of effort leading to success, indicating not just physical might but also generative power and material wealth. The term appears in contexts relating to both human strength and resources.
אוֹן n.m. vigour, wealth
manly vigor
strength
wealth
base
H202 אוֹן vigour, wealth . manly vigor
. strength
. wealth
202 'own one
probably from the same as 205 (in the sense of effort, but
successful); ability, power, (figuratively) wealth:--force,
goods, might, strength, substance.
see HEBREW for 0205
אוֹן (on) — strength.
1) vigour, generative power
2) wealth
3) physical strength (of men and behemoth)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3mp