Jeremiah 25:23 — Word Study
WLCוְאֶת־ דְּדָ֤ן וְאֶת־ תֵּימָא֙ וְאֶת־ בּ֔וּז וְאֵ֖ת כָּל־ קְצוּצֵ֥י פֵאָֽה׃
BSADedanDᵉdân [a low-lying area] TemaTêymâʼ [a desert region] BuzBûwz [a place in Arabia] and allkôl [everything, every person] who cutqâtsats [to cut off, as a ritual] the corners [of their hair]pêʼâh [sides, edges, beard, as a sign of mourning or devotion]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| דְּדָ֤ן | Dedan | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| תֵּימָא֙ | Tema | Noun proper |
| וְאֶת־ | and the object marker | Conjunction, particle |
| בּ֔וּז | Buz | Noun proper masculine |
| וְאֵ֖ת | and the object marker | Conjunction, particle |
| כָּל־ | all | Noun common, masculine singular construct |
| קְצוּצֵ֥י | [those who] are cut off of | Verb, Qal, participle (passive) masculine plural common |
| פֵאָֽה׃ | [the] corner | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Dedan, Tema, Buz, and all who cut the corners of their hair; |
| KJV | Dedan, and Tema, and Buz, and all that are in the utmost corners, |
| ASV | Dedan, and Tema, and Buz, and all that have the corners of their hair cut off; |
| YLT | Dedan, and Tema, and Buz, And all cutting the corners [of the beard], |
| WEB | Dedan, Tema, Buz, and all who have the corners of their beard cut off; |
| BBE | Dedan and Tema and Buz, and all who have the ends of their hair cut; |
The translations agree on the wording of the phrase regarding hair cutting, with no significant differences noted.
The structure of the verse is straightforward, listing names followed by a description of their actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקָצַץ
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 — Jeremiah 25:23
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 — Prophecy Against the Nationsgenerated
Jeremiah 25:23 lists Dedan, Tema, and Buz among the nations that are called out for their practices. This verse is part of a larger prophecy against various peoples, emphasizing the consequences of their actions and rituals. The mention of hair cutting indicates a cultural or religious practice that signifies mourning or devotion, linking these nations to specific customs in the ancient world.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 49:8 | Turn and run! Lie low, O dwellers of Dedan, for I will bring disaster on Esau at the time I punish him. |
| 2 | Genesis 10:7 | The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. And the sons of Raamah: Sheba and Dedan. |
| 3 | Genesis 22:21 | Uz the firstborn, his brother Buz, Kemuel (the father of Aram), |
| 4 | Genesis 25:15 | Hadad, Tema, Jetur, Naphish, and Kedemah. |
| 5 | 1 Chronicles 1:30 | Mishma, Dumah, Massa, Hadad, Tema, |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — קְצוּצֵ֥י, ke.tzu.Tzeigenerated
The word קְצוּצֵ֥י (ke.tzu.Tzei) is a passive participle derived from the root קָצַץ (qatsats), meaning 'to cut off.' It describes those who are cut off or have their hair cut, often in a ritualistic context.
This term emphasizes a practice that may signify mourning or devotion, reflecting the customs of the people mentioned in the verse. The participial form indicates an ongoing state or action associated with these nations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the phrase 'and all who cut the corners of their hair.' Each version captures the essence of the original Hebrew without significant variation.
Sentence Structuregenerated
The main clause is introduced by the conjunction וְ (ve'), which connects the list of names with the action of cutting hair. The structure is straightforward, listing the nations followed by the description of their practice.
The Hebrew word order places emphasis on the nations first, followed by the collective action they share, which highlights the cultural significance of the hair cutting.
Septuagint Backgroundgenerated
The Septuagint uses the word καὶ (kai) to connect the phrases, indicating a straightforward translation of the Hebrew conjunction. This choice maintains the list structure found in the Hebrew text.
The translation reflects a similar understanding of the nations and their practices, though the Greek wording may shift the emphasis slightly.
In plain words — the whole versegenerated
Jeremiah 25:23 mentions Dedan, Tema, and Buz, along with all those who cut the corners of their hair. This verse is part of a prophecy against various nations, indicating their specific practices and cultural significance.
Frequently Asked Questionsgenerated
Cutting the corners of hair can signify mourning or devotion, reflecting cultural practices in the ancient Near East.
The nations mentioned are Dedan, Tema, and Buz, all associated with specific regions and customs.
They are being called out for their practices, which may not align with the worship and customs expected by God.
The names represent specific cultural groups and their rituals, highlighting the diversity of practices among the nations.
Reflection Questionsgenerated
- What cultural practices do I observe in my own community that may reflect similar themes of devotion or mourning?
- How can understanding the historical context of these nations enhance my reading of the Bible?
- In what ways do rituals and customs shape our identities today?
- What can we learn from the consequences faced by these nations in their practices?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the nations mentioned and their practices, linking them to the Ishmaelites.
And Dedan, and Teman, and Buz, and all who have their hair cut short. These are the nations that live in solitude, near and mixed with the regions of the Ishmaelites, whom they now call Saracens,Early Church Fathers on Jeremiah 25 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 25:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDedan, and Tema, and Buz,.... These seem to be places in Edom or Idumea, of whose destruction Jeremiah prophesies in Jeremiah 49:7; or rather in Arabia and Mesopotamia.
Read John Gill on Jeremiah 25 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDedan, and Tema, and Buz, and all that are in the utmost corners, Dedan - North of Arabia (Genesis 25:3-4). Tema and Buz - neighbouring tribes north of Arabia (Job 32:2).
Read Robert Jamieson on Jeremiah 25 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWe read of a Dedan the issue of Ham, . The other the posterity of Abraham by Jokshan, . It seemeth to be a city of Idumea, . Tema descended from Ishmael, ; his posterity inhabited in Arabia, , where they are joined with those of Dedan. Buz was one of the posterity of Nahor, . These were people mixed with the Saracens or Arabians. All that are in the utmost corners; that dwell in the corners or furthest parts of the world. Some interpret it of the fashion of their cutting their beards, as the Saracens did: see , where God forbade his people that fashion.
Read Matthew Poole on Jeremiah 25 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 25:23 Dedan, and Tema, and Buz, and all [that are] in the utmost corners,Ver. 23. Dedan, and Tema, and Buz.] The Hagarens or Saracens And all that are in the utmost corners.] Qui attonsi sunt in comam; Roundheads. See Jeremiah 9:26.
Read John Trapp on Jeremiah 25 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Dedan, and Tema, and Buz.—From the west we pass again to the east, the first two districts lying to the south-east of Edom, the last probably in the same region. For Dedan see Genesis 10:7; Genesis 25:3; Genesis 25:2; 1 Chronicles 1:9; 1 Chronicles 1:32; Isaiah 21:13; Ezekiel 25:13. For Tema, on the modern pilgrims’ road from Damascus to Mecca, see Isaiah 21:14; Job 6:19. For Buz see Genesis 22:21. The fact that the “travelling companies of Dedanim” (Isaiah 21:13) carried on the trade between Tyre and Arabia (Ezekiel 27:15) accounts in part for their mention here. All that are in the utmost corners.—The marginal reading gives the true meaning—all that have the corners of their temples…
Read Charles John Ellicott on Jeremiah 25 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. Dedan] Was son of Abraham, by Keturah, Genesis 25:3. Tema] Was one of the sons of Ishmael, in the north of Arabia, Genesis 36:15. Buz] Brother of Uz, descendants of Nahor, brother of Abraham, settled in Arabia Deserta, Genesis 22:21.
Read AdamClarke on Jeremiah 25 →CambridgeThe Cambridge Bible for Schools and Colleges23. Dedan] a tribe descended from Abraham by his wife Keturah (Genesis 10:7) and dwelling S.E. of Edom. Their caravans maintained a trade between Tyre and Arabia (Ezekiel 27:15; Ezekiel 27:20; Ezekiel 38:13). Tema] the modern Teimâ, about 250 miles S.E. of Edom. They were descendants of Ishmael (Genesis 25:15). Buz] See Genesis 22:21. Elihu is called a Buzite (Job 32:2). all that have the corners of their hair polled] See on Jeremiah 9:26.
Read Cambridge on Jeremiah 25 →Albert Barnes1798–1870Barnes' Notes on the BibleDedan - See the Isaiah 21:13 note. Buz - See Job 32:2 note. All that are ... - See the marginal reference note.
Read Albert Barnes on Jeremiah 25 →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
Dedan, Tema, Buz, and all who cut the corners of their hair;
Dedan, Tema, Buz, and all who have the corners of their beard cut off;
Dedan, Tema, Buz, and all who cut the corners of their hair;
the people of Dedan, Tema, Buz, all the desert people who cut their hair short at the temples;
Tyndale line
Dedan, and Tema, and Buz, and all that are in the utmost corners,
Dedan, and Tema, and Buz, and all that have the corners of their hair cut off;
Dedan, and Tema, and Buz, and all that have the corners of their hair polled;
Dedan, and Tema, and Buz, and all that are in the utmost corners,
And Dedan, and Tema, and Buz, and all that dwell in the vttermost corners,
Strictly literal
Dedan, and Tema, and Buz, and all that have the corners [of their beard] cut off;
Dedan, and Tema, and Buz, And all cutting the corners [of the beard],
Dedan, and Tema, and Buz, || And all cutting the corners [of the beard],
Dedan, and Thema, and Buz, and all those that have their hair cut round;
Dedan, Tema, and Buz with all the ones who cut the hair on the sides of their heads, they also had to drink it.
From the Latin
And Dedan, and Thema, and Buz, and all that have their hair cut round.
Simplified
to Dedan, Tema, Buz, and all those who trim their hair on the sides of their heads;
Dedan and Tema and Buz, and all who have the ends of their hair cut;
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 largely agree in their listings, with eight of the ten words matched. The Septuagint's word order differs, but it conveys the same essential message as the Hebrew.
וְאֶת־ דְּדָ֤ן וְאֶת־ תֵּימָא֙ וְאֶת־ בּ֔וּז וְאֵ֖ת כָּל־ קְצוּצֵ֥י פֵאָֽה׃
8 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 Jeremiah 25:23
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.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
דְּדָן (Dedan) refers to a location and a people, specifically a low country in southern Arabia. It is associated with two figures from the Bible: one is a son of Raamah and the other a son of Jokshan, both mentioned in genealogies. The name is also linked to the Rhodians, as indicated in some entries.
דְּדָן n.pr.loc. & gent.
under fig. of son of רַעֲמָה and grandson of כּוּשׁ
as son of יָקְשָׁן, father of אַשּׁוּרִם etc.
H1719a דְּדָן n. pr. loc. & gent. H1719b רֹדָן n. pr. loc. vel gent. Rhodes, Rhodians
1719 Ddan ded-awn'
or (prolonged) Ddaneh (Ezek. 25:13) {deh-daw'- neh}; of
uncertain derivation; Dedan, the name of two Cushites and of
their territory:--Dedan.
דְּדָן (de.dan) — Dedan.
Dedan = "low country"
a place in south Arabia
Also named: de.da.nim (דְּדָנִי "Dedanite" H1720)
רֹדָן (ro.dan) — Dedan.
A man of the Cushites living at the time of the Patriarchs, first mentioned at Gen.10.7;
son of: Raamah (H7484);
brother of: Sheba (H7614)
§ Dedan = "low country"
Rhodes (or Rhodians)
רֹדָן (ro.dan) — Dedan.
A man living at the time of the Patriarchs, first mentioned at Gen.25.3;
son of: Jokshan (H3370);
brother of: Sheba (H7614I);
father of: Asshurim (H0805A), Letushim (H3912) and Leummim (H3817)
§ Dedan = "low country"
Male living at the time of the first Patriarchs (Gen.25.3a; Gen.25.3b; 1Ch.1.32)
N-proper — Noun properHNpl
Dedan
Low ground. (1.) A son of Raamah (Gen. 10:7). His descendants are mentioned in Isa. 21:13, and Ezek. 27:15. They probably settled among the sons of Cush, on the north-west coast of the Persian Gulf.
(2.) A son of Jokshan, Abraham’s son by Keturah (1 Chr. 1:32). His descendants settled on the Syrian borders about the territory of Edom. They probably led a pastoral life.
(low country). The name of a son of Raamah, son of Cush. (Genesis 10:7; 1 Chronicles 1:9) A son of Jokshan, son of Keturah. (Genesis 25:3; 1 Chronicles 1:32) (B.C. after 1988.)
1. The grandson of Cush, Ge 10:7; and
2. The son of Jokshan, Abraham’s son by Keturah, Ge 25:3. Both were founders of tribes frequently named in Scripture. The descendants of the Cushite Dedan are supposed to have settled in southern Arabia, near the Persian gulf, in which there is an island called by the Arabs Dedan lived in the neighborhood of Idumaea, Jer 49:8. It is not clear, in all cases where the name occurs, which of the tribes is intended. It was probably the Cushite tribe, which was employed in trade. The "travelling companies" of Dedan are mentioned by Isa 21:13. They are also named with the merchants of Tarshish by
their breasts; friendship; a judge
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
תֵּימָא (Teyma') refers to Tema, a son of Ishmael, and the region he settled. It is noted as the ninth son of Ishmael, with a possible meaning of 'desert.' The entries indicate that Tema is associated with various brothers and mention its first appearance in Genesis 25:15.
תֵּימָא n.pr.terr. et gent. ‘son’ of Ishmael
base
H8485 תֵּימָא ‘son’ of Ishmael
8485 Teyma' tay-maw'
or Temao {tay-maw'}; probably of foreign derivation; Tema, a
son of Ishmael, and the region settled by him:--Tema.
תֵּימָא (te.ma) — Tema.
A man of the Arabs living at the time of the Patriarchs, first mentioned at Gen.25.15;
son of: Ishmael (H3458);
brother of: Nebaioth (H5032), Kedar (H6938), Adbeel (H0110), Mibsam (H4017), Mishma (H4927), Dumah (H1746), Massa (H4854), Hadad (H2301), Jetur (H3195), Naphish (H5305), Kedemah (H6929) and Mahalath (H4258)
§ Tema = "desert"
1) the 9th son of Ishmael
2) the land settled by Tema the son of Ishmael
תֵּימָא (te.ma) — Tema.
§ Tema = "desert"
the land settled by Tema the son of Ishmael
N-proper — Noun properHNpl
te'-ma (tema', "south country"; Thaiman): The name of a son of Ishmael (Ge 25:15; 1Ch 1:30), of the tribe descended from him (Jer 25:23), and of the place where they dwelt (Job 6:19; Isa 21:14). This last was a locality in Arabia which probably corresponds to the modern Teima' (or Tayma' (see Doughty, Arabia Deserta, I, 285)), an oasis which lies about 200 miles North of el-Medina, and some 40 miles South of Dumat el-Jandal (Dumah), now known as el-Jauf. It is on the ancient caravan road connecting the Persian Gulf with the Gulf of Aqaba; and doubtless the people took a share in the carrying trade (
Tema
South; desert, one of the sons of Ishmael, and father of a tribe so called (Gen. 25:15; 1 Chr. 1:30; Job 6:19; Isa. 21:14; Jer. 25:23) which settled at a place to which he gave his name, some 250 miles south-east of Edom, on the route between Damascus and Mecca, in the northern part of the Arabian peninsula, toward the Syrian desert; the modern Teyma’.
(a desert), the ninth son of Ishmael, (Genesis 25:15; 1 Chronicles 1:30) whence the tribe called after him, mentioned in (Job 6:19; Jeremiah 25:23) and also the land occupied by this tribe. (Isaiah 21:13,14) (B.C. after 1850.) The name is identified with Teyma , a small town on the confines of Syria.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
בּוּז (buz) refers to a name associated with two figures in the Old Testament: the second son of Nahor, Abraham's brother, and a man from the tribe of Gad. The name is linked to the meaning 'contempt.' It appears in Genesis 22:21 and 1 Chronicles 5:14, where it identifies family relations and tribal affiliation.
בּוּז n.pr.m.
2nd son of Nahor. Abraham's brother
a Gadite
base
H938 בּוּז . 2nd son of Nahor. Abraham's brother
. a Gadite
938 Buwz booz
the same as 937; Buz, the name of a son of Nahor, and of an
Israelite:--Buz.
see HEBREW for 0937
בּוּז (buz) — Buz.
A man living at the time of the Patriarchs, only mentioned at Gen.22.21;
son of: Nahor (H5152H) and Milcah (H4435);
brother of: Uz (H5780H), Kemuel (H7055), Chesed (H3777), Hazo (H2375), Pildash (H6394), Jidlaph (H3044) and Bethuel (H1328A);
half-brother of: Tebah (H2875), Gaham (H1514), Tahash (H8477) and Maacah (H4601)
§ Buz = "contempt"
1) second son of Nahor, Abraham's nephew
2) a Gadite
בּוּז (buz) — Buz.
A man of the tribe of Gad living at the time of Divided Monarchy, only mentioned at 1Ch.5.14;
father of: Jahdo (H3163)
§ Buz = "contempt"
1) second son of Nahor, Abraham's nephew
2) a Gadite
בּוּז (buz) — Buz.
§ Buz = "contempt"
a place in Arabia
N-proper — Noun proper masculineHNpm
Buz
Contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Gen. 22:21). Elihu was one of his descendants (Job 32:2).
(2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14).
(3.) A district in Arabia Petrea (Jer. 25:23).
(contempt). The second son of Milcah and Nahor. (Genesis 22:21) Elihu "the Buzite" was probably a descendant of Buz. A name occurring in the genealogies of the tribe of Gad. (1 Chronicles 5:14)
despised; plundered
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
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).
קָצַץ (qatsats) means to cut off, with various nuances such as chopping or hewing in pieces. It is a primitive root that appears in different forms: Qal (to cut off), Piel (to cut or hew off), and Pual (to be cut off). The term is also related to an Aramaic equivalent, קְצַץ (H7113).
[קָצַץ] vb. cut off
Qal consec.
Pi. cut of hew off
Pu. hewn off
base
H7112 [קָצַץ] cut off
7112 qatsats kaw-tsats'
a primitive root; to chop off (literally or
figuratively):--cut (asunder, in pieces, in sunder, off), X
utmost.
קָצַץ (qa.tsats) — to cut.
1) to cut off
1a) (Qal) to cut off
1b) (Piel) to cut or hew off, cut in two, cut in pieces
1c) (Pual) to be cut or hewn off
Aramaic equivalent: qe.tsats (קְצַץ "to cut" H7113)
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine plural commonHVqsmpc
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…
פֵּאָה (pe'ah) refers to a corner or side, indicating a part that is cut off or an extremity. It is a feminine noun derived from another Hebrew word, and its meanings include corner, edge, and quarter. The entries consistently emphasize its use in describing directional or spatial aspects.
פֵּאָה 81 n.f. corner, side (part cut off)
base
H6285 פֵּאָה corner, side (part cut off)
6285 pe'ah pay-aw'
feminine of 6311; properly, mouth in a figurative sense, i.e.
direction, region, extremity:--corner, end, quarter, side.
see HEBREW for 06311
פֵּאָה (pe.ah) — side.
1) corner, edge, side, quarter, extremity
1a) corner
1b) side
N-fs — Noun common · feminine singular absoluteHNcfsa
kor'-ner (miqtsoa`, pe'ah, pinnah; arche, gonia, akrogoniaios): In Ex 26:24; Eze 41:22; 46:21,22, miqtsoa`, "angle" is translated "corner"; pe'ah, "side," "quarter" and pinnah "corner," "front," "chief," are more frequently so translated, e.g. Ex 25:26; Le 19:9; Jer 9:26; 25:23; and Ex 27:2; 1Ki 7:34; Ps 118:22; Isa 28:16 ("corner-stone"); Jer 51:26.…
Corner
The angle of a house (Job 1:19) or a street (Prov. 7:8). “Corners” in Neh. 9:22 denotes the various districts of the promised land allotted to the Israelites. In Num. 24:17, the “corners of Moab” denotes the whole land of Moab. The “corner of a field” (Lev. 19:9; 23:22) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the “corners,” i.e., the extremities, of the hair and whiskers running round the ears (Lev. 19:27; 21:5). The “four corners of the earth” in Isa. 11:12 and…
The "corner" of the field was not allowed, (Leviticus 19:9) to be wholly reaped. It formed a right of the poor to carry off what was so left, and this was a part of the maintenance from the soil to which that class were entitled. Under the scribes, minute legislation fixed one-sixtieth as the portion of a field which was to be left for the legal "corner." The proportion being thus fixed, all the grain might be reaped, and enough to satisfy the regulation subsequently separated from the whole crop. This "corner" was, like the gleaning, tithe-free.