Song of Solomon 4:2 — Word Study
WLCשִׁנַּ֙יִךְ֙ כְּעֵ֣דֶר הַקְּצוּב֔וֹת שֶׁעָל֖וּ מִן־ הָרַחְצָ֑ה שֶׁכֻּלָּם֙ מַתְאִימ֔וֹת וְשַׁכֻּלָ֖ה אֵ֥ין בָּהֶֽם׃
BSAYour teethshên [like ivory] are like a flockʻêder [a group of sheep, a herd] of newly shorn sheepqâtsab [cut off, sheared] coming upʻâlâh■ [ascending, rising] frommin the washingrachtsâh [a bathing place, ritual cleansing] eachkôl has its twintâʼam [is double, paired] and not oneʼayin [is] lostshakkûwl [childless, bereaved]
| Greek | English | Parsing |
|---|---|---|
| שִׁנַּ֙יִךְ֙ | teeth your | Noun common feminine dual construct, suffix |
| כְּעֵ֣דֶר | [are] like [the] flock of | Preposition, noun common masculine singular construct |
| הַקְּצוּב֔וֹת | shorn [ewes] | Particle, verb qal participle (passive) feminine plural |
| שֶׁעָל֖וּ | that have come up | Particle, verb qal perfect third person common plural |
| מִן־ | from | Preposition |
| הָרַחְצָ֑ה | the washing | Particle, noun common feminine singular absolute |
| שֶׁכֻּלָּם֙ | that all of them | Particle, noun common masculine singular construct, suffix |
| מַתְאִימ֔וֹת | [are] bearing twins | Verb, Hiphil, participle (active) feminine plural |
| וְשַׁכֻּלָ֖ה | and [is one] deprived of offspring | Conjunction |
| אֵ֥ין | there not | Noun common, masculine singular construct |
| בָּהֶֽם׃ | among them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Your teeth are like a flock of newly shorn sheep coming up from the washing; each has its twin, and not one of them is lost. |
| KJV | Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them. |
| ASV | Thy teeth are like a flock of ewes that are newly shorn, Which are come up from the washing, Whereof every one hath twins, And none is bereaved among them. |
| YLT | Thy teeth as a row of the shorn ones That have come up from the washing, For all of them are forming twins, And a bereaved one is not among them. |
| WEB | Your teeth are like a newly shorn flock, which have come up from the washing, where every one of them has twins. None is bereaved among them. |
| BBE | Your teeth are like a flock of sheep whose wool is newly cut, which come up from the washing; every one has two lambs, and there is not one without young. |
Where they part company is in additional descriptors for the imagery — see How Translations Differ.
The sentence is structured around a main clause with several descriptive phrases, emphasizing the beauty and completeness of the beloved's teeth.
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 — Song of Solomon 4:2
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 — The Beauty of the Belovedgenerated
Song of Solomon 4:2 describes the beloved's teeth using the metaphor of newly shorn sheep, which suggests purity and freshness. This metaphor fits within a larger poetic framework where the beloved's physical attributes are celebrated, emphasizing their beauty and allure. The use of pastoral imagery throughout this passage highlights the intimate and affectionate nature of the relationship depicted in the Song of Solomon.
The Key Word — שִׁנַּ֙יִךְ֙, shi.Na.yikhgenerated
The word שֵׁן (shen) means 'tooth' and can also refer to 'ivory.' It is derived from a root associated with sharpness, indicating a strong and striking image. In this context, it emphasizes the whiteness and beauty of the teeth, likening them to precious materials.
The parsing indicates that this word is in the feminine dual form, which is used here to describe the pair of teeth, enhancing the imagery of symmetry and beauty. This duality reinforces the idea of completeness, suggesting that each tooth complements the other.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the imagery of the teeth being compared to sheep.
Sentence Structuregenerated
One finite verb governs the verse — עָל֖וּ, that have come up — with several phrases providing detail: a noun phrase describing the subject, prepositional phrases indicating the origin, and participial phrases describing the characteristics of the teeth. The structure emphasizes the beauty and completeness of the beloved's teeth.
The verse's order places the subject at the beginning, drawing attention to the teeth before elaborating on their qualities and the context of their description.
Septuagint Backgroundgenerated
In the Septuagint, the word for teeth is rendered as σου (sou), which translates to 'your.' This choice simplifies the imagery but retains the personal address to the beloved.
The use of ἀγέλαι (agelai) for 'flock' shows a direct correlation to the Hebrew term, maintaining the pastoral imagery that is central to the verse.
In plain words — the whole versegenerated
Song of Solomon 4:2 uses the metaphor of teeth to describe beauty, comparing them to a flock of newly shorn sheep. This imagery suggests purity and freshness, emphasizing the beloved's attractiveness. The verse highlights that each tooth is paired and complete, with none lost, reinforcing the idea of beauty in completeness.
Frequently Asked Questionsgenerated
The comparison suggests that the beloved's teeth are pure, white, and beautiful, much like freshly sheared sheep, which are often associated with cleanliness and freshness.
The dual form emphasizes the idea of pairs, highlighting the symmetry and completeness of the beloved's smile.
This phrase suggests perfection and completeness, indicating that all the teeth are present and beautiful, enhancing the overall imagery of the beloved's attractiveness.
This verse contributes to the overall theme of beauty and love in the Song of Solomon, using rich metaphors to celebrate the beloved's physical attributes and the intimacy of the relationship.
Reflection Questionsgenerated
- How can I appreciate the beauty in the people around me, just as the beloved appreciates their own beauty?
- What are some ways that I can express love and admiration for those I care about?
- How does the use of metaphors enhance our understanding of beauty in relationships?
- In what ways can I cultivate a sense of completeness and harmony in my own life?
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
Your teeth are like a flock of newly shorn sheep coming up from the washing; each has its twin, and not one of them is lost.
Your teeth are like a newly shorn flock, which have come up from the washing, where every one of them has twins. None is bereaved among them.
Your teeth are like a flock of newly shorn sheep coming up from the washing; each has its twin, and not one of them is lost.
Your teeth are like a flock of newly-shorn sheep coming up from the washing place; each of them has a twin, and not one of them is missing.
Tyndale line
Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; whereof every one bear twins, and none is barren among them.
Thy teeth are like a flock of ewes that are newly shorn, Which are come up from the washing, Whereof every one hath twins, And none is bereaved among them.
Thy teeth are like a flock of ewes that are newly shorn, which are come up from the washing; whereof every one hath twins, and none is bereaved among them.
Thy teeth are like a flock of sheep that are even shorn, which came up from the washing; all of which bear twins, and none is barren among them.
Thy teeth are like a flocke of sheepe in good order, which go vp from the washing: which euery one bring out twinnes, and none is barren among them.
Strictly literal
Thy teeth are like a flock of shorn sheep, Which go up from the washing; Which have all borne twins, And none is barren among them.
Thy teeth as a row of the shorn ones That have come up from the washing, For all of them are forming twins, And a bereaved one is not among them.
Your teeth as a row of the shorn ones that have come up from the washing, || For all of them are forming twins, || And a bereaved one is not among them.
Thy teeth are like a flock of well-selected sheep, which are come up from the washing, all of which bear twins, and there is not one among them that is deprived of her young.
Your teeth are like a flock of newly shorn ewes, coming up from the washing place. Each one has a twin, and none among them is bereaved.
From the Latin
Thy teeth as flocks of sheep, that are shorn which come up from the washing, all with twins, and there is none barren among them.
Simplified
Your teeth are as white as a flock of sheep that are just shorn and washed. None of them are missing—they are all perfectly matched.
Your teeth are like a flock of sheep whose wool is newly cut, which come up from the washing; every one has two lambs, and there is not one without young.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely in wording, with all 11 words matched. The Dead Sea Scrolls show some variations, with certain words restored or supplied by editors, but the core imagery remains consistent across these witnesses.
שִׁנַּ֙יִךְ֙ כְּעֵ֣דֶר הַקְּצוּב֔וֹת שֶׁעָל֖וּ מִן־ הָרַחְצָ֑ה שֶׁכֻּלָּם֙ מַתְאִימ֔וֹת וְשַׁכֻּלָ֖ה אֵ֥ין בָּהֶֽם׃
11 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
שני׳ך כעדר הקצובות [שעלו] מן [הרחצה] שכל׳ם מתאמות [ושכלה] [אין] ב׳הם
6 words on the leather — 1 partly restored, 4 supplied entire by an editor.
כעדר הקצובות שני׳ך עלו [מן] [הרחצה] [שכל׳ם] מתאימות ושכלה אינ׳ה ב׳הם
7 words on the leather — 1 partly restored, 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 Song of Solomon 4:2
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 שֵׁן (shen) primarily means 'tooth' and can also refer to 'ivory.' It is derived from the root associated with sharpness, and it can figuratively denote a cliff or crag. The entries highlight various contexts, including its use in legal terms (lex talionis) and as a material in commerce.
שֵׁן n.f. tooth, ivory
base
H8127 שֵׁן tooth, ivory
8127 shen shane
from 8150; a tooth (as sharp); specifically (for 8143) ivory;
figuratively, a cliff:--crag, X forefront, ivory, X sharp,
tooth.
see HEBREW for 08150
see HEBREW for 08143
שֵׁן (shen) — tooth.
: tooth
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: ivory.
: ivory
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: crag.
: crag
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
שֵׁן (shen) — tooth: prong.
: prong
1) tooth, ivory
1a) tooth
1a1) of man, lex talionis, beast
1b) tooth, tine (of fork)
1c) ivory
1c1) as material
1c2) of commerce
1d) sharp pointed rock
N-cd | Suff — Noun common feminine dual construct · suffixHNcfdc/Sp2fs
עֵ֫דֶר (eder) refers to a flock or herd of animals. It is derived from a root meaning to arrange or muster, indicating a gathering of livestock. The term encompasses both flocks and herds, highlighting its use in contexts related to groups of animals.
עֵ֫דֶר n.m. flock, herd
base
H5739 עֵ֫דֶר flock, herd
5739 `eder ay'-der
from 5737; an arrangement, i.e. muster (of animals):--drove,
flock, herd.
see HEBREW for 05737
עֵ֫דֶר (e.der) — flock.
1) flock, herd
1a) flock
1b) herds, flocks and herds
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
קָצַב (qatsab) is a primitive root meaning to clip or chop, with a focus on cutting off or shearing. The entries suggest it primarily covers actions related to cutting down or shearing, though the exact nuances are not extensively detailed. There is some uncertainty in the Brown-Driver-Briggs entry regarding its specific applications.
[קָצַב] vb. cut off, shear (?)
base
H7094 קָצַב
7094 qatsab kaw-tsab'
a primitive root; to clip, or (generally) chop:--cut down,
shorn.
קָצַב (qa.tsav) — to shear.
(Qal) to cut off, shear
Art | V-Qal-Inf-c — Particle · verb qal participle (passive) feminine pluralHTd/Vqsfpa
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
Rel | V-Qal-Perf-3cp — Particle · verb qal perfect third person common pluralHTr/Vqp3cp
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Prep — PrepositionHR
רַחְצָה (rachtsah) refers to a bathing place or washing. It is a feminine noun derived from a related root, indicating the act of washing. The entries provide a consistent understanding of the term without significant disagreement among the lexicons.
רַחְצָה n.f. id. [t.ce.ab], lit.; of sheep
base
H7367 רַחְצָה
7367 rachtsah rakh-tsaw'
feminine of 7366; a bathing place:--washing.
see HEBREW for 07366
רַחְצָה (rach.tsah) — washing.
washing
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Washing
(Mark 7:1-9). The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which “the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, ‘rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.’” To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such…
Various ceremonial washings were enjoined in the Mosaic law, both upon priests, Ex 30:19-21, and upon others, Le 12:1; 15:33 Heb 9:10.
These were significant of spiritual purification through the Savior’s blood, Tit 3:5 Re 1:5, as well as of that holiness without which none can see God. To these the Jews added other traditional ablutions, Mr 7:2-4; and regarded it as an act of impiety to neglect them, as Christ frequently did, Lu 11:38. The washing of the hands before and after meals,
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)
Rel | N-ms | Suff — Particle · noun common masculine singular construct · suffixHTr/Ncmsc/Sp3mp
תָּאַם (ta'am) is a denominative verb meaning to be double or joined. It is derived from the root תָּם (tam), which implies completeness. The term can refer to being coupled or bearing twins, with distinctions in usage between the Qal and Hiphil forms.
[תָּאַם] vb. denom. be double
Qal
Hiph. bear twins
base
H8382 תָּאַם vb. denom. be double
8382 ta'am taw-am'
a primitive root; to be complete; but used only as
denominative from 8380, to be (causatively, make) twinned,
i.e. (figuratively) duplicate or (arch.) jointed:--coupled
(together), bear twins.
see HEBREW for 08380
תָּאַם (ta.am) — be double.
1) to be double, be joined
1a) (Qal) to be double
1b) (Hiphil) to bear twins
V-Hiphil — Verb · Hiphil · participle (active) feminine pluralHVhrfpa
→ Jacob and Esau Ge 25:24-26
→ Pharez and Zerah Ge 38:27-30
Ge 25:24; 38:27
שַׁכּוּל (shakkuwl) refers to being bereaved or childless, particularly through the loss of offspring. It is derived from the root meaning to be bereaved, and the entries emphasize its connection to loss and barrenness.
שַׁכּוּל adj. bereaved, robbed of offspring
base
H7909 שַׁכּוּל, שַׁכֻּל
7909 shakkuwl shak-kool'
or shakkul {shak-kool'}; from 7921; bereaved:--barren,
bereaved (robbed) of children (whelps).
see HEBREW for 07921
שַׁכּוּל (shak.kul) — childless.
1) childless (through bereavement)
2) bereaved, robbed of offspring
Conj | Adj — ConjunctionHC/Aafsa
of'-spring.
See CHILDREN.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp