Jeremiah 31:30 — Word Study
WLCכִּ֛י אִם־ אִ֥ישׁ בַּעֲוֹנ֖וֹ יָמ֑וּת כָּל־ הָֽאָדָ֛ם הָאֹכֵ֥ל הַבֹּ֖סֶר תִּקְהֶ֥ינָה שִׁנָּֽיו׃ ס
BSAInsteadkîy ◂eachʼîysh will diemûwth▸ [because of their own sins, for their own iniquity] for his own iniquityʻâvôn [moral evil, sin] If anyonekôl [every man, whoever] eatsʼâkal [devours, consumes] the sour grapesbôçer [unripe, bitter] his own teethshên [personal, individual] will be set on edgeqâhâh▸ [become blunt, made dull]
| Greek | English | Parsing |
|---|---|---|
| כִּ֛י | that | Particle |
| אִם־ | except | Particle |
| אִ֥ישׁ | everyone | Noun common, masculine singular absolute |
| בַּעֲוֹנ֖וֹ | for own iniquity his | Preposition, noun common masculine singular construct, suffix |
| יָמ֑וּת | he will die | Verb, Qal, imperfect third person masculine singular |
| כָּל־ | every | Noun common, masculine singular construct |
| הָֽאָדָ֛ם | person | Particle, noun common masculine singular absolute |
| הָאֹכֵ֥ל | who eats | Particle, verb qal participle (active) masculine singular |
| הַבֹּ֖סֶר | the sour grape[s] | Particle, noun common masculine singular absolute |
| תִּקְהֶ֥ינָה | they will be blunt | Verb, Qal, imperfect third person feminine plural |
| שִׁנָּֽיו׃ ס | teeth his | Noun common feminine dual construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, each will die for his own iniquity. If anyone eats the sour grapes, his own teeth will be set on edge. |
| KJV | But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. |
| ASV | But every one shall die for his own iniquity: every man that eateth the sour grapes, his teeth shall be set on edge. |
| YLT | But — each for his own iniquity doth die, Every man who is eating the unripe fruit, Blunted are his teeth. |
| WEB | But everyone will die for his own iniquity. Every man who eats the sour grapes, his teeth will be set on edge. |
| BBE | But everyone will be put to death for the evil which he himself has done: whoever has taken bitter grapes will himself have his teeth put on edge. |
Where they part company is in the rendering of אִישׁ — see How Translations Differ.
The main clause is followed by a conditional phrase and a result clause, clearly outlining the cause and effect.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאִישׁ
verbמוּת
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 31:30
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 Individual's Responsibilitygenerated
Jeremiah 31:30 emphasizes the principle of individual accountability for sin. Rather than suffering consequences for the sins of others, each person is responsible for their own moral failings. This verse is part of a broader message about the new covenant that God promises to establish with His people, contrasting the old ways where generational guilt was often assumed. The surrounding verses highlight the shift toward personal responsibility and the hope of renewal in the relationship between God and His people.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 24:16 | Fathers shall not be put to death for their children, nor children for their fathers; each is to die for his own sin. |
| 2 | Isaiah 3:11 | Woe to the wicked; disaster is upon them! For they will be repaid with what their hands have done. |
| 3 | Ezekiel 3:18–19 | If I say to the wicked man, ‘You will surely die,’ but you do not warn him or speak out to warn him from his wicked way to save his life, that wicked man will die in his iniquity, and I will hold you responsible for his blood. |
| 4 | Ezekiel 18:4–20 | Behold, every soul belongs to Me; both father and son are Mine. The soul who sins is the one who will die. |
| 5 | Ezekiel 33:8–13 | If I say to the wicked, ‘O wicked man, you will surely die,’ but you do not speak out to dissuade him from his way, then that wicked man will die in his iniquity, yet I will hold you accountable for his blood. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — עָוֹן, avongenerated
The word עָוֹן (avon) refers to iniquity or moral evil, emphasizing the wrongdoing that leads to guilt and punishment. It is used throughout the Hebrew Bible to describe actions that are contrary to God's will, capturing the essence of human sinfulness.
In this verse, it highlights that each individual will face the consequences of their own iniquities, reinforcing the idea that personal actions have personal repercussions.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses iniquity to translate עָוֹן, a choice shared by the KJV and ASV.
Sentence Structuregenerated
The finite verb יָמ֑וּת (he will die) governs the main clause, which is followed by a conditional phrase introduced by אִם־ (if) that describes the action of eating sour grapes. The structure emphasizes the cause-and-effect relationship between individual actions and their consequences.
The sentence is built around the subject אִישׁ (everyone), with the verbs יָמ֑וּת, אֹכֵ֥ל, and תִּקְהֶ֥ינָה outlining the actions and their results, creating a clear logical flow.
Septuagint Backgroundgenerated
The Septuagint translates יָמ֑וּת as ἀποθανεῖται (he will die), which aligns closely with the Hebrew meaning but may carry a slightly different connotation in the Greek context, emphasizing the finality of death.
For עָוֹן, the choice of ἁμαρτία in the LXX shows a broader interpretation of sin, focusing on the concept of wrongdoing rather than strictly moral iniquity.
In plain words — the whole versegenerated
Jeremiah 31:30 tells us that each person is responsible for their own sins. If someone eats sour grapes, only that person's teeth will be affected. This verse emphasizes individual accountability and the consequences of one's actions.
Frequently Asked Questionsgenerated
It means that individuals are held accountable for their own sins and will face the consequences of their actions.
Sour grapes symbolize the negative consequences of one's actions, illustrating that individuals cannot blame others for their own faults.
This verse sets the stage for the new covenant, which emphasizes personal responsibility and a direct relationship with God, rather than generational guilt.
Personal accountability highlights the importance of individual choices and actions in one's relationship with God, contrasting with the previous understanding of collective punishment.
Reflection Questionsgenerated
- How can I take responsibility for my own actions in my daily life?
- What are some examples of how my choices have led to personal consequences?
- In what ways can I encourage others to recognize their own responsibilities?
- How does understanding personal accountability impact my relationship with God?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Jeremiah 31:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut everyone shall die for his own iniquity,.... His own personal iniquity; and not a corporeal death only, but an eternal one, which is the just wages of sin.
Read John Gill on Jeremiah 31 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
Read Robert Jamieson on Jeremiah 31 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBut yet (saith God) you must not think that sinners shall escape my vengeance; but if men commit iniquity, they shall die; no man’ s teeth shall be set on edge but his only who hath eaten the sour grape.
Read Matthew Poole on Jeremiah 31 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 31:30 But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.Ver. 30. But every one shall die for his own iniquity,] i.e., Every unbeliever shall: neither shall the gospel save him.
Read John Trapp on Jeremiah 31 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29, 30) The fathers have eaten a sour grape . . .—The proverb was one which, as we find from Ezekiel 18:2-3, had at this time come into common use. Men found in it an explanation of their sufferings which relieved their consciences. They were suffering, they said, for the sins of their fathers, not for their own. They distorted the words which, as asserting the continuity of national life, were attached to the second Commandment (Exodus 20:5), and instead of finding in them a warning restraining them from evil by the fear of transmitting evil to another generation, they found in them a plea for their own recklessness. Both Ezekiel and Jeremiah felt that the time was come when, even at the…
Read Charles John Ellicott on Jeremiah 31 →CambridgeThe Cambridge Bible for Schools and Colleges27–30. See introd. summary to the section.
Read Cambridge on Jeremiah 31 →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
Instead, each will die for his own iniquity. If anyone eats the sour grapes, his own teeth will be set on edge.
But everyone will die for his own iniquity. Every man who eats the sour grapes, his teeth will be set on edge.
Instead, each will die for his own iniquity. If anyone eats the sour grapes, his own teeth will be set on edge.
Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb.
Tyndale line
But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
But every one shall die for his own iniquity: every man that eateth the sour grapes, his teeth shall be set on edge.
But every one shall die for his own iniquity: every man that eateth the sour grapes, his teeth shall be set on edge.
But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
But euery one shall die for his owne iniquitie: euery man that eateth the sowre grape, his teeth shalbe set on edge.
Strictly literal
for every one shall die for his own iniquity; every man that eateth the sour grapes, his teeth shall be set on edge.
But — each for his own iniquity doth die, Every man who is eating the unripe fruit, Blunted are his teeth.
But—each dies for his own iniquity, || Every man who is eating the unripe fruit, || His teeth are blunted.
(31:29) But every one shall die for his own iniquity: every man that eateth the sour grapes—his teeth shall be set on edge.
For each man will die in his own iniquity; everyone who eats sour grapes, his teeth will be dulled.
From the Latin
But every one shall die for his own iniquity: every man that shall eat the sour grape, his teeth shall be set on edge.
Simplified
No. Each person will die because of their own sins. If anyone eats unripe grapes, they will get the sour taste themselves.
But everyone will be put to death for the evil which he himself has done: whoever has taken bitter grapes will himself have his teeth put on edge.
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 on the wording of this verse, with 9 of the 11 words matching. This consistency indicates a shared understanding of the text's meaning across these traditions.
כִּ֛י אִם־ אִ֥ישׁ בַּעֲוֹנ֖וֹ יָמ֑וּת כָּל־ הָֽאָדָ֛ם הָאֹכֵ֥ל הַבֹּ֖סֶר תִּקְהֶ֥ינָה שִׁנָּֽיו׃ ס
9 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.
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 31:30
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.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
HTc — ParticleHTc
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
N-ms — Noun common · masculine singular absoluteHNcmsa
עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.
עָוֹן n.m. iniquity, guilt, or punishment of iniquity
base
H5771 עָוֹן iniquity, guilt, or punishment of iniquity
5771 `avon aw-vone'
or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from
5753; perversity, i.e. (moral) evil:--fault, iniquity,
mischeif, punishment (of iniquity), sin.
see HEBREW for 07
see HEBREW for 05753
עָוֺן (a.van) — iniquity: crime.
: crime
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: guilt.
: guilt
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
עָוֺן (a.van) — iniquity: punishment.
: punishment
1) perversity, depravity, iniquity, guilt or punishment of iniquity
1a) iniquity
1b) guilt of iniquity, guilt (as great), guilt (of condition)
1c) consequence of or punishment for iniquity
Prep | N-cs | Suff — Preposition · noun common masculine singular construct · suffixHR/Ncmsc/Sp3ms
מוּת (mūth) is a Hebrew verb meaning 'to die' or 'to kill.' It encompasses a range of meanings from dying naturally to being executed as a penalty. The word can refer to both humans and animals, and it includes various forms such as causing death or being killed. There is a distinction in usage based on the subject, whether it is a person or God inflicting death.
מוּת vb. die
Qal
die, of natural or other causes
die as a penalty = be put to death
Po‛lel. kill, put to death, despatch (intens.)
Hiph.
abs., elsewhere c. acc., subj. man
subj. God, by inflicting penalty
of animals killing men
bring to a premature death
Hoph. be killed, put to death
base
H4191 מוּת die .. die, of natural or other causes
. die as a penalty = be put to death
. kill, put to death, despatch (intens.)
. . abs., elsewhere c. acc., subj. man
. subj. God, by inflicting penalty
. of animals killing men
. bring to a premature death
. be killed, put to death
4191 muwth mooth
a primitive root: to die (literally or figuratively);
causatively, to kill:--X at all, X crying, (be) dead (body,
man, one), (put to, worthy of) death, destroy(-er), (cause to,
be like to, must) die, kill, necro(-mancer), X must needs,
slay, X surely, X very suddenly, X in (no) wise.
מוּת (mut) — to die.
1) to die, kill, have one executed
1a)(Qal)
1a1) to die
1a2) to die (as penalty), be put to death
1a3) to die, perish (of a nation)
1a4) to die prematurely (by neglect of wise moral conduct)
1b) (Polel) to kill, put to death, dispatch
1c) (Hiphil) to kill, put to death
1d) (Hophal)
1d1) to be killed, be put to death
1d1a) to die prematurely
V-Qal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
(muth, gawa`; apothnesko, teleutao): "To die," etc., is of very frequent occurrence, and in the Old Testament is generally the translation of muth, meaning perhaps originally, "to be stretched out" or "prostrate." "To die," should be the consequence of eating the forbidden fruit (Ge 2:17; compare Ge 20:7; 2Ki 1:4,6). "Die" is commonly used of natural death (Ge 5:8; 25:8). It is used also of violent death (Ge 26:9,11; Ex 21:20); punitive (Ex 19:12; 21:12,14; 28:43; Nu…
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
אָדָם (adam) refers to 'man' or 'mankind,' encompassing both individual humans and the species as a whole. It is also the name of the first man in the Bible, Adam, who is mentioned in various verses, including Genesis 2:19. The term can denote a city in the Jordan valley as well. The entries indicate a range of meanings, but there is no significant disagreement among them.
אָדָם 560 n.m. Gn 1:27 man, mankind
a man = human being
coll. man, mankind
n.pr.m. Adam, first man (without art.)
n.pr.loc. city in Jordan valley (as built?)
base
H120 אָדָם man, mankind . a man = human being
. coll. man, mankind
120 'adam aw-dawm'
from 119; ruddy i.e. a human being (an individual or the
species, mankind, etc.):--X another, + hypocrite, + common
sort, X low, man (mean, of low degree), person.
see HEBREW for 0119
אָדָם (a.dam) — man.
1) man, mankind
1a) man, human being
1b) man, mankind (much more frequently intended sense in OT)
1c) Adam, first man
1d) city in Jordan valley
אָדָם (a.dam) — the man (Adam).
The first named man living at the time before the Flood, first mentioned at Gen.2.19;
married to Eve (H2332);
father of: Cain (H7014B), Abel (H1893) and Seth (H8352); also translated "man" at Gen.2.19,21,23; 3.8,9,20; 5.2; "mankind" at Deu.32.8; "others" at Job.31.33;
Another spelling of a.dam (אָדָם "Adam" H0121)
man, human being
HTd/Ncmsa — Particle · noun common masculine singular absoluteHTd/Ncmsa
אָכַל (akal) means 'to eat' and encompasses a wide range of meanings, including literal consumption by humans and animals, as well as figurative uses like devouring by fire or destruction. It can describe actions such as feeding or causing to eat, and it also appears in contexts of oppression and destruction. The verb has various forms, indicating different subjects and nuances.
אָכַל 806 vb. eat
Qal
eat, human subject
of beasts, birds, etc., eat, devour
fig. of fire, devour, consume
of sword, devour, slay
in genl., devour, consume, destroy
fig. of oppression, devour the poor
Niph.
be eaten by man
be devoured by fire, consumed
be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
cause to eat, feed with
cause to devoure, obj. sword
base
H398 אָכַל eat .. eat, human subject
. of beasts, birds, etc., eat, devour
. fig. of fire, devour, consume
. of sword, devour, slay
. in genl., devour, consume, destroy
. fig. of oppression, devour the poor
. . be eaten by man
. be devoured by fire, consumed
. be wasted, destroyed, of flesh
. be consumed
. . cause to eat, feed with
. cause to devoure, obj. sword
398 'akal aw-kal'
a primitive root; to eat (literally or figuratively):--X at
all, burn up, consume, devour(-er, up), dine, eat(-er, up),
feed (with), food, X freely, X in...wise(-deed, plenty), (lay)
meat, X quite.
אָכַל (a.khal) — to eat.
1) to eat, devour, burn up, feed
1a) (Qal)
1a1) to eat (human subject)
1a2) to eat, devour (of beasts and birds)
1a3) to devour, consume (of fire)
1a4) to devour, slay (of sword)
1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought)
1a6) to devour (of oppression)
1b) (Niphal)
1b1) to be eaten (by men)
1b2) to be devoured, consumed (of fire)
1b3) to be wasted, destroyed (of flesh)
1c) (Pual)
1c1) to cause to eat, feed with
1c2) to cause to devour
1d) (Hiphil)
1d1) to feed
1d2) to cause to eat
1e) (Piel)
1e1) consume
Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Art | V-Qal — Particle · verb qal participle (active) masculine singularHTd/Vqrmsa
בֹ֫סֶר (bocer) refers to unripe or sour grapes, as noted in various lexicons. It is derived from a related term, בֶּסֶר (beser), which also means unripe grape. The term is used in a collective sense, indicating a range of unripe grapes.
בֹ֫סֶר n.m. unripe or sour grapes coll.
base
H1155 בֹ֫סֶר unripe or sour grapes coll.
1155 bocer bo'ser
from the same as 1154:--sour grape.
see HEBREW for 01154
בֹּ֫סֶר (bo.ser) — unripe grape.
unripe grapes, sour grapes
Also means: be.ser (בֶּסֶר "unripe grape" H1154)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
קָהָה (qahah) is a Hebrew verb meaning to be blunt or dull. It is a primitive root that describes the state of being unsharpened, particularly in reference to teeth or tools. The entries indicate its usage in both the Qal and Piel forms, with a specific example relating to blunt iron.
[קָהָה] vb. be blunt, dull
Qal (all of teeth)
Pi. in sense of Qal: if the iron be blunt.
base
H6949 קָהָה
6949 qahah kaw-haw'
a primitive root; to be dull:--be set on edge, be blunt.
קָהָה (qa.hah) — be blunt.
1) to be blunt, be dull
1a) (Qal) to be blunt, be dull
1b) (Piel) to be blunt
V-Qal-Imperf-3fp — Verb · Qal · imperfect third person feminine pluralHVqi3fp
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/Sp3ms