Ezra 5:7 — Word Study
WLCפִּתְגָמָ֖א שְׁלַ֣חוּ עֲל֑וֹהִי וְכִדְנָה֙ כְּתִ֣יב בְּגַוֵּ֔הּ לְדָרְיָ֥וֶשׁ מַלְכָּ֖א שְׁלָמָ֥א כֹֽלָּא׃ ס
BSAThe reportpithgâm [letter, official word] they sentshᵉlach himʻal read as followskᵉthab To Kingmelek [ruler, monarch] DariusDârᵉyâvêsh [a title for Persian kings] Allkôl [everything, entirety] peaceshᵉlâm [prosperity, well-being, shalom]
| Greek | English | Parsing |
|---|---|---|
| פִּתְגָמָ֖א | word the | Noun common both singular determined, particle |
| שְׁלַ֣חוּ | they sent | Verb, Qal, perfect third person masculine plural |
| עֲל֑וֹהִי | to him | Preposition, suffix |
| וְכִדְנָה֙ | and according to this | Conjunction, preposition, particle |
| כְּתִ֣יב | it was written | Verb masculine singular |
| בְּגַוֵּ֔הּ | in midst its | Preposition, noun common both singular construct, suffix |
| לְדָרְיָ֥וֶשׁ | to Darius | Preposition, noun proper masculine |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| שְׁלָמָ֥א | peace the | Noun common both singular determined, particle |
| כֹֽלָּא׃ ס | all | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The report they sent him read as follows: To King Darius: All peace. |
| KJV | They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace. |
| ASV | they sent a letter unto him, wherein was written thus: Unto Darius the king, all peace. |
| YLT | A letter they have sent unto him, and thus is it written in it: |
| WEB | They sent a letter to him, in which was written: To Darius the king, all peace. |
| BBE | They sent him a letter saying, To Darius the king, all peace: |
Where they part company is פִּתְגָם — see How Translations Differ.
The sentence has a main clause with a prepositional phrase indicating the recipient and a noun phrase providing the content of the report.
5 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbשְׁלַח
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 — Ezra 5:7
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 Letter to King Dariusgenerated
Ezra 5:7 presents the formal letter sent by Tattenai, the governor, and his associates to King Darius. This letter serves to inform the king about the rebuilding efforts in Judah and to seek his acknowledgment and support. The context highlights the political dynamics of the time and the importance of official communication in matters of governance.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 4:17 | Then the king sent this reply: To Rehum the commander, Shimshai the scribe, and the rest of your associates living in Samaria and elsewhere in the region west of the Euphrates: Greetings. |
| 2 | Daniel 3:9 | saying to King Nebuchadnezzar, “O king, may you live forever! |
| 3 | Daniel 4:1 | King Nebuchadnezzar, To the people of every nation and language who dwell in all the earth: May your prosperity be multiplied. |
| 4 | Daniel 6:21 | Then Daniel replied, “O king, may you live forever! |
| 5 | John 14:27 | Peace I leave with you; My peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled; do not be afraid. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — פִּתְגָמָ֖א, pit.ga.Ma'generated
The word פִּתְגָם (pithgam) is a noun that refers to a command, decree, or letter, often used in official contexts. It is derived from a root meaning 'to speak' or 'to say,' indicating its function as a medium for conveying authority or directives.
In this verse, פִּתְגָם signifies the official nature of the communication being sent to King Darius, emphasizing the seriousness and formality of the message. The parsing as a noun in the singular indicates it is a specific report directed to the king.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the word פִּתְגָם is translated as report.
Sentence Structuregenerated
The finite verb שְׁלַ֣חוּ, they sent, governs the entire sentence, with a noun phrase as the object and a prepositional phrase indicating the recipient. The structure clearly shows the action of sending and the formal address to the king.
The sentence is organized to present the action first, followed by the content of the report, emphasizing the importance of the communication being conveyed to King Darius.
Septuagint Backgroundgenerated
The Septuagint translates פִּתְגָם as ῥῆσιν, meaning 'word' or 'statement.' This choice reflects a broader interpretation of the Hebrew term, focusing on the communicative aspect rather than the formal decree.
This translation indicates a slight narrowing of meaning, as the Greek word emphasizes the act of speaking rather than the authoritative nature of a command or decree.
In plain words — the whole versegenerated
Ezra 5:7 describes a letter sent to King Darius by Tattenai and his associates, wishing him peace. The letter is a formal communication about the rebuilding efforts in Judah, reflecting the political context of the time.
Frequently Asked Questionsgenerated
The letter conveys a formal report about the rebuilding efforts in Judah and expresses a wish for peace.
It signifies an official communication, highlighting the authority and seriousness of the message being sent to the king.
Tattenai is the governor who sends the letter to King Darius, representing the officials in the region and their concerns regarding the rebuilding project.
The letter reflects the need for formal communication between local officials and the king, emphasizing the importance of authority and acknowledgment in governance.
Reflection Questionsgenerated
- What does the formal tone of the letter reveal about the relationship between local officials and the king?
- How can we understand the significance of peace in political communications today?
- In what ways do official communications shape our understanding of events in our communities?
- How does the act of sending a letter reflect the importance of authority in leadership?
The early church on this verse — how the Fathers read it
The early commentary on this letter highlights its significance in the context of governance and authority, illustrating the importance of formal communication.
And it pleased them that the matter should be referred to Darius, etc., until the end of the letter. This letter that Thathannai writes to Darius is very different from the letter that Rehum and Samsai wrote to Artaxerxes.Early Church Fathers on Ezra 5 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Ezra 5:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey sent a letter unto him, wherein was written thus,.... Or this was the inscription of it: unto Darius the king, all peace; wishing him all kind of happiness and prosperity.
Read John Gill on Ezra 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe copy of the letter that Tatnai, governor on this side the river, and Shethar-boznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king: No JFB commentary on these verses.
Read Robert Jamieson on Ezra 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 5:7 They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.Ver. 7. All peace] Peace is a complexive mercy - Pacem te poscimus omnes. It is well with bees when they make a noise in their hive; but with men when they are at quiet in their hearts, in their houses, and in the public.
Read John Trapp on Ezra 5 →CambridgeThe Cambridge Bible for Schools and Colleges7. a letter] In Ezra 5:6 called in the Aramaic ‘iggarta’ (cf. ἀγγαρεύω), here ‘pithgama’ (cf. Ezra 4:17), the more official designation. all peace] Literally ‘peace, the completeness or entirety’. The two words in apposition. ‘Peace in every respect.’
Read Cambridge on Ezra 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible7. Written thus — “This official letter of the Persian governor is quite a model of exactness, moderation, and truth, and gives a very favourable idea of the administrative part of the Persian government.” — Kitto.
Read Daniel Denison Whedon on Ezra 5 →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
The report they sent him read as follows: To King Darius: All peace.
They sent a letter to him, in which was written: To Darius the king, all peace.
The report they sent him read as follows: To King Darius: All peace.
The report they sent to him was written as follows: “To King Darius: All greetings!
Tyndale line
They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.
they sent a letter unto him, wherein was written thus: Unto Darius the king, all peace.
they sent a letter unto him, wherein was written thus; Unto Darius the king, all peace.
They sent a letter to him, in which was written thus; To Darius the king, all peace.
They sent a letter vnto him, wherein it was written thus, VNTO DARIVS the king, all peace.
Strictly literal
They sent a report to him in which was written thus: To Darius the king, all peace!
A letter they have sent unto him, and thus is it written in it:
A letter they have sent to him, and thus is it written in it:
They sent a report unto him, and thus was it written therein: Unto king Darius be all peace.
They sent a report, writing this to King Darius, “May all peace be yours.
From the Latin
The letter which they sent him, was written thus: To Darius the king all peace.
Simplified
The report they sent him read went like this: “To King Darius: Greetings.
They sent him a letter saying, To Darius the king, all peace:
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 on the wording of the verse, with a complete match of the ten words. This indicates a consistent understanding of the text across these traditions.
פִּתְגָמָ֖א שְׁלַ֣חוּ עֲל֑וֹהִי וְכִדְנָה֙ כְּתִ֣יב בְּגַוֵּ֔הּ לְדָרְיָ֥וֶשׁ מַלְכָּ֖א שְׁלָמָ֥א כֹֽלָּא׃ ס
10 of the 10 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.
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 Ezra 5:7
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.
פִּתְגָם (pithgam) refers to a command, word, or decree in Aramaic. It encompasses meanings such as an answer, letter, or matter. The entries indicate that it is related to the Hebrew word for 'word' and covers a range of uses in official contexts.
פִּתְגָם n.m. command, word, affair
base
H6600 פִּתְגָם, פִּתְגָּם
6600 pithgam pith-gawm'
(Aramaic) corresponding to 6599; a word, answer, letter or
decree:--answer, letter, matter, word.
see HEBREW for 06599
פִּתְגָם (pit.gam) — edict.
1) command, work, affair, decree
1a) word, report
1b) decree
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Word, The
(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This title designates the divine nature of Christ. As the Word, he “was in the beginning” and “became flesh.” “The Word was with God ” and “was God,” and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
שְׁלַח (shlach) primarily means 'to send.' It can refer to the act of sending or being sent, with a focus on the P'al stem, which indicates a simple action. The word is connected to the Aramaic form and has a relationship with the Hebrew root found in H7971.
H7972 שְׁלַח
7972 shlach shel-akh'
(Aramaic) corresponding to 7971:--put, send.
see HEBREW for 07971
שְׁלַח (she.lach) — to send.
1) to send
1a) (P'al)
1a1) to send, send out
1a2) to be sent
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/Sp3ms
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
AC/R/Tm — Conjunction · preposition · particleAC/R/Tm
כְּתַב (kethab) means 'to write' and is related to the Aramaic term for writing. The entries indicate its use in the P'al form, suggesting both the act of writing and the state of being written. It is connected to the Hebrew root found in H3789.
כְּתַב vb. write
Pe.
Pe‛îl thus (it) was written
base
H3790 כְּתַב
3790 kthab keth-ab'
(Aramaic) corresponding to 3789:--write(-ten).
see HEBREW for 03789
כְּתַב (ke.tav) — to write.
1) to write
1a) (P'al) to write, to be written
Adj — Verb masculine singularAVQrmsa
גַּו (gav) refers to the concept of 'midst' or 'middle.' It is an Aramaic term related to the Hebrew word גֵּו (gev, H1460), which also means 'midst.' The entries consistently emphasize this central position without significant disagreement.
[גַּו] n.m. midst
base
H1459 גַּו
1459 gav gav
(Aramaic) corresponding to 1460; the middle:--midst, same,
there- (where-) in.
see HEBREW for 01460
גַּו (gav) — midst.
midst, the midst
Aramaic of gev (גֵּו "midst" H1460B)
AR/Ncbsc/Sp3fs — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3fs
דָּֽרְיָ֫וֶשׁ (daryavesh) refers to 'Darius,' a name associated with several historical figures, particularly during the time of the Exile and Return. The entries identify Darius the Mede, the son of Ahasuerus, and Darius the son of Hystaspes, among others. The name means 'lord' and is first mentioned in Ezra 4:5 and Daniel 5:31.
דָּֽרְיָ֫וֶשׁ 15 n.pr.m.
Darius Hystaspis
‘Darius the Mede’
base
H1868 דָּֽרְיָ֫וֶשׁ, דָּֽרְיָוֵשׁ
1868 Daryavesh daw-reh-yaw-vaysh'
(Aramaic) corresponding to 1867:--Darius.
see HEBREW for 01867
דָּֽרְיָ֫וֶשׁ (dar.ya.vesh) — Darius.
A man living at the time of Exile and Return, first mentioned at Ezr.4.5
Aramaic of dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867H)
§ Darius = "lord"
1) Darius the Mede, the son of Ahasuerus, king of the Chaldeans, who succeeded to the Babylonian kingdom on the death of Belshazzar; probably the same as "Astyages" the last king of the Medes (538 BC) (same as dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867) (1))
2) Darius, the son of Hystaspes, the founder of the Perso-Arian dynasty (521 BC) (same as (2))
3) Darius II or Darius III
3a) Darius II, Nothus (Ochus) was king of Persia during the time of Nehemiah (424/3-405/4 BC). Darius II is the most probable because he is mentioned by Nehemiah and ruled during the time of Nehemiah
Adj | N-proper — Preposition · noun proper masculineAR/Npm
da-ri'-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Da 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Da 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Da 5:30,31; 6:1), and was made king over…
Darius
The holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), “the son of Ahasuerus, of the seed of the Medes” (9:1). On the death of Belshazzar the Chaldean he “received the kingdom” of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining “reverence for the God of Daniel” (6:26). This king was probably the “Astyages” of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name “Darius” is simply a name of office, equivalent to “governor,” and that the “Gobryas” of…
(lord), the name of several kings of Media and Persia. DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus," (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions’ den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian…
1. DARIUS THE MEDE
Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother’s side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion’s den, Da 6:1-28.
2. DARIUS HYSTASPIS
Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שְׁלָם (shlam) refers to concepts of welfare, prosperity, and peace. It is an Aramaic term that corresponds to the Hebrew word for peace, שָׁלוֹם (shalom). The entries collectively emphasize its association with well-being and prosperity.
שְׁלָם n.m. welfare, prosperity
base
H8001 שְׁלָם
8001 shlam shel-awm'
(Aramaic) corresponding to 7965; prosperity:--peace.
see HEBREW for 07965
שְׁלָם (she.lam) — peace.
welfare, prosperity, peace, well-being
Aramaic of sha.lom (שָׁלוֹם ": peace" H7965)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
pes (shalom; eirene):
1. In the Old Testament:
Is a condition of freedom from disturbance, whether outwardly, as of a nation from war or enemies, or inwardly, within the soul. The Hebrew word is shalom (both adjective and substantive), meaning, primarily, "soundness," "health," but coming also to signify "prosperity," well-being in general, all good in relation to both man and God. In early times, to a people harassed by foes, peace was the primary blessing. In Ps 122:7, we have "peace" and "prosperity," and in 35:27; 73:3, shalom is translated "prosperity." In 2Sa 11:7 the King James Version, David asked of Uriah "how Joab did" (margin "of the peace of Joab"), "and how the people did (the Revised Version (British and American) "fared," literally, "of the peace of the people"), and…
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
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).