Job 16:2 — Word Study
WLCשָׁמַ֣עְתִּי כְאֵ֣לֶּה רַבּ֑וֹת מְנַחֲמֵ֖י עָמָ֣ל כֻּלְּכֶֽם׃
BSAI have heardshâmaʻ■ [frequently, many times] manyrab things like theseʼêl-leh [such things, things like that] miserableʻâmâl [troublesome, causing pain] comfortersnâcham [who only give trouble, bringing sorrow] are you allkôl [every one of you, all of you together]
| Greek | English | Parsing |
|---|---|---|
| שָׁמַ֣עְתִּי | I have heard | Verb, Qal, perfect first person common singular |
| כְאֵ֣לֶּה | like these [things] | Preposition, particle |
| רַבּ֑וֹת | many | Adj |
| מְנַחֲמֵ֖י | [are] comforters of | Verb, Piel, participle (active) masculine plural common |
| עָמָ֣ל | trouble | Noun common, both singular absolute |
| כֻּלְּכֶֽם׃ | all of you | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “I have heard many things like these; miserable comforters are you all. |
| KJV | I have heard many such things: miserable comforters are ye all. |
| ASV | I have heard many such things: Miserable comforters are ye all. |
| YLT | I have heard many such things, Miserable comforters [are] ye all. |
| WEB | “I have heard many such things. You are all miserable comforters! |
| BBE | Such things have frequently come to my ears: you are comforters who only give trouble. |
Where they part company is מְנַחֲמֵי — see How Translations Differ.
The structure is straightforward, with a clear main clause followed by a predicate that identifies the subject's nature.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַע
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 — Job 16:2
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 — Job's Response to His Friendsgenerated
Job 16:2 shows Job's deep disappointment with the comfort he receives from his friends. He has heard many things that echo the sentiments of his companions but finds their words to be empty and painful. This response is part of a larger dialogue where Job expresses his suffering and the inadequacy of the support he receives. The context reveals Job's struggle and the intensity of his feelings as he grapples with his situation and the responses from those around him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 6:6–25 | Is tasteless food eaten without salt, or is there flavor in the white of an egg ? |
| 2 | Job 11:2–3 | “Should this stream of words go unanswered and such a speaker be vindicated? |
| 3 | Job 13:5 | If only you would remain silent; for that would be your wisdom! |
| 4 | Job 19:2–3 | “How long will you torment me and crush me with your words? |
| 5 | Job 26:2–3 | “How you have helped the powerless and saved the arm that is feeble! |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מְנַחֲמֵי, me.na.cha.Meigenerated
The Hebrew word נָחַם (nacham) means 'to comfort' and is often associated with feelings of sorrow and compassion. The participle form מְנַחֲמֵי indicates those who are actively engaged in providing comfort, yet in this context, it carries a negative connotation as Job perceives their comfort to be troublesome rather than helpful.
Job's use of this word highlights his expectation for genuine support, contrasting sharply with the reality of his friends' words, which he finds to be more harmful than healing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb שָׁמַ֣עְתִּי (sha.Ma'.ti), meaning 'I have heard', governs the sentence, establishing Job's experience of listening. The structure is straightforward, with a main clause expressing Job's hearing and a predicate identifying the nature of his comforters.
The sentence's simplicity reflects Job's clear frustration, with the subject followed by a description of the comforters, emphasizing their collective failure to provide true solace.
Septuagint Backgroundgenerated
The Septuagint translates מְנַחֲמֵי as παρακλήτορες (paraklētores), which means 'comforters'. This choice indicates a more general term for those who provide comfort, without the negative connotation present in Job's original Hebrew.
This translation choice shows a potential softening of Job's critique, as the Greek term does not inherently carry the idea of being troublesome or causing pain.
In plain words — the whole versegenerated
Job 16:2 shows Job expressing his frustration with his friends, who he believes are not providing real comfort. He has heard many things like theirs, but he finds their words to be troublesome and painful. This reflects Job's deeper struggle as he seeks genuine support in his suffering.
Frequently Asked Questionsgenerated
Job is criticizing his friends for offering him empty words of comfort that do not alleviate his suffering, instead causing him more pain.
Job is acknowledging that he has been subjected to numerous similar statements from his friends, which he finds unhelpful and frustrating.
The term highlights the expectation of support during hardship, contrasting with the reality that Job experiences, where their words bring him distress instead of relief.
Job's statement reveals his deep disappointment and isolation, as he feels that those who should support him are instead adding to his suffering.
Reflection Questionsgenerated
- How do I respond when I feel that others are not providing the support I need?
- In what ways can I ensure that my words bring comfort to those who are suffering?
- What can I learn from Job's experience about the nature of true comfort?
- How can I better listen and respond to the needs of those around me?
The early church on this verse — how the Fathers read it
Gregory the Dialogist comments on Job's words, noting how the wicked often project their faults onto the good, a theme evident in this verse.
Ver. 2. I have heard many such things. This is found to be a peculiar way with the wicked, viz. to urge their own bad points slanderously against the good, before they are themselves truly accused of them;Early Church Fathers on Job 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Job 16:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI have heard many such things,.... As those Eliphaz has been discoursing of, concerning the punishment of wicked men; many instances of this kind had been reported to him from his preceptors, and
Read John Gill on Job 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have heard many such things: miserable comforters are ye all. Miserable - burdensome; i:e., annoying. (cf. Job 13:4)
Read Robert Jamieson on Job 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI have heard many such things; both from you, who do so odiously repeat the same things, and from divers others; for these things, though you pride and please yourselves in them, as if you had made some great and strange discoveries, are but vulgar and trivial. Miserable comforters; instead of giving me those comforts which you pretend to do, , and which my condition loudly calls for, you feed me with terrors, and censures, and scoffs.
Read Matthew Poole on Job 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJob 16:2 I have heard many such things: miserable comforters [are] ye all.Ver. 2. I have heard many such things] Heard them over and over, till I am even sated and nauseated, Vexatus toties rauci; q.d. Your sayings are superfluous, your proofs insufficient; you produce nothing new, nothing but what is trivial, and of very common observation. Haec sex centies audivi, Mine ears are grated and grieved with these unnecessary repetitions, only reinforced with greater bitterness; which, as it addeth nothing at all to the weight of your words, so it causeth me to add this, Miserable comforters are ye all] Heb. Comforters of misery, or of molestation, onerous and burdensome (so the Vulgate…
Read John Trapp on Job 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) I have heard many such things.—Trite rather than true, or at least the whole truth. “Common is the common-place, And vacant chaff well meant for grain.”
Read Charles John Ellicott on Job 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. I have heard many such things] These sayings of the ancients are not strange to me; but they do not apply to my case: ye see me in affliction; ye should endeavour to console me. This ye do not; and yet ye pretend to do it! Miserable comforters are ye all.
Read AdamClarke on Job 16 →CambridgeThe Cambridge Bible for Schools and Colleges2. many such things] Job cannot help expressing his impatience of the sameness and the amount of his friends’ talk, and its uselessness or even worse. miserable comforters] The margin is, troublesome comforters, lit. comforters of trouble, whose comfort brings no ease but only more trouble. The words are a reply to the query of Eliphaz, Are the comforts of God too small for thee? Job 15:11. Their comforts were all founded on a false assumption of his guilt, and contained the condition of his repentance. Such words only increased his perplexity and misery.
Read Cambridge on Job 16 →Albert Barnes1798–1870Barnes' Notes on the BibleMany such things - That is, either things fitted to provoke and irritate, or sentiments that are common-place. There was nothing new in what they said, and nothing to the purpose. Miserable comforters - Compare Job 13:4.
Read Albert Barnes on Job 16 →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
“I have heard many things like these; miserable comforters are you all.
“I have heard many such things. You are all miserable comforters!
“I have heard many things like these; miserable comforters are you all.
“I have heard many things like these before. What miserable comforters are you all!
Tyndale line
I have heard many such things: miserable comforters are ye all.
I have heard many such things: Miserable comforters are ye all.
I have heard many such things: miserable comforters are ye all.
I have heard many such things: miserable comforters are ye all.
I haue oft times heard such things: miserable comforters are ye all.
Strictly literal
I have heard many such things: grievous comforters are ye all.
I have heard many such things, Miserable comforters [are] ye all.
“I have heard many such things, || Miserable comforters [are] you all.
I have heard many things such as these: troublesome comforters are ye all.
“I have heard many such things; you are all miserable comforters.
From the Latin
I have often heard such things as these: you are all troublesome comforters.
Simplified
“I've heard all this before. You are comforters who just cause trouble!
Such things have frequently come to my ears: you are comforters who only give trouble.
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 in the wording of שָׁמַ֣עְתִּי כְאֵ֣לֶּה רַבּ֑וֹת מְנַחֲמֵ֖י עָמָ֣ל כֻּלְּכֶֽם׃, with no significant variations noted in their respective texts.
שָׁמַ֣עְתִּי כְאֵ֣לֶּה רַבּ֑וֹת מְנַחֲמֵ֖י עָמָ֣ל כֻּלְּכֶֽם׃
6 of the 6 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 Job 16:2
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 שָׁמַע (shama`) means 'to hear' and encompasses a range of meanings including listening, obeying, and proclaiming. It is built from a primitive root and can imply attention and understanding. The entries highlight various grammatical forms, such as Qal, Niphal, Piel, and Hiphil, indicating different nuances of hearing and obeying. There is no significant disagreement among the lexicons regarding its meanings.
שָׁמַע 1152 vb. hear
Qal 1052
subj. pers. hum.
י׳ (God) subj.
Niph. 42 be heard, of voice, sound
be heard of
be regarded, obeyed
= (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
of man
י׳ subj.
base
H8085 שָׁמַע hear
8085 shama` shaw-mah'
a primitive root; to hear intelligently (often with
implication of attention, obedience, etc.; causatively, to
tell, etc.):--X attentively, call (gather) together, X
carefully, X certainly, consent, consider, be content,
declare, X diligently, discern, give ear, (cause to, let, make
to) hear(-ken, tell), X indeed, listen, make (a) noise, (be)
obedient, obey, perceive, (make a) proclaim(-ation), publish,
regard, report, shew (forth), (make a) sound, X surely, tell,
understand, whosoever (heareth), witness.
שָׁמַע (sha.ma) — to hear: hear.
: hear
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
1a4) to hear with attention or interest, listen to
1a5) to understand (language)
1a6) to hear (of judicial cases)
1a7) to listen, give heed
1a7a) to consent, agree
1a7b) to grant request
1a8) to listen to, yield to
1a9) to obey, be obedient
1b) (Niphal)
1b1) to be heard (of voice or sound)
1b2) to be heard of
1b3) to be regarded, be obeyed
1c) (Piel) to cause to hear, call to hear, summon
1d) (Hiphil)
1d1) to cause to hear, tell, proclaim, utter a sound
1d2) to sound aloud (musical term)
1d3) to make proclamation, summon
1d4) to cause to be heard
n m
2) sound
שָׁמַע (sha.ma) — to hear: obey.
: obey
v
1) to hear, listen to, obey
1a) (Qal)
1a1) to hear (perceive by ear)
1a2) to hear of or concerning
1a3) to hear (have power to hear)
V-Qal-Perf-1cs — Verb · Qal · perfect first person common singularHVqp1cs
אֵ֫לֶּה (el-leh) means 'these' and is used in various grammatical contexts, often in apposition to a noun with a pronoun suffix. It can appear with or without the definite article and is sometimes paired with other terms like וְאֵלֶּה (and these). The word conveys a sense of proximity or specification, referring to particular items or people.
אֵ֫לֶּה pr.pl.m. & f. these
in appos. to a subst. with a pron. suff. (always without the article)
repeated, אלה … ואלה, these … those
with the art. (but only after a subst. determined likewise by the art.)
with preps.
base
H428 אֵ֫לֶּה these . in appos. to a subst. with a pron. suff. (always without the article)
. repeated, אלה … ואלה, these … those
. with the art. (but only after a subst. determined likewise by the art.)
. with preps.
428 'el-leh ale'-leh
prolonged from 411; these or those:--an- (the) other; one
sort, so, some, such, them, these (same), they, this, those,
thus, which, who(-m).
see HEBREW for 0411
אֵ֫לֶּה (el.leh) — these.
1) these
1a) used before antecedent
1b) used following antecedent
Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)
Prep | Pron — Preposition · particleHR/Tm
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Adj — AdjHAafpa
MANY, adjective men'ny.
1. Numerous; comprising a great number of individuals.
Thou shalt be a father of many nations. Genesis 17:4.
Not many wise men after the flesh, not many mighty, not many noble, are called. 1 Corinthians 1:26.
MANY are the afflictions of the righteous. Psalms 34:12.
It is often preceded by as or so, and followed by so, indicating an equal number.
As many books as you take, so many shall be charged to your account.
So many laws argue so many sins.
It is followed by as.
As many as were willing-hearted brought bracelets. Exodus 34:1.
It precedes an or a, before a noun in the singular number.
Full many a gem of purest ray serene.
2. In low language, preceded by too, it denotes powerful or much; as, they are too many for us.
MANY, noun men'ny. A multitude; a great number of individuals; the people.
O thou fond many
The vulgar and the many are fit only to be led or driven.
נָחַם (nacham) is a Hebrew root that conveys a range of meanings related to feelings of sorrow, compassion, and comfort. It can signify being sorry, repenting, or consoling oneself, as well as avenging oneself in a more negative context. The verb appears in various forms, including Niph., Piel, Pual, and Hithpael, each reflecting different nuances of comfort and regret.
[נחם] vb. Niph. be sorry, console oneself, etc.
Niph.
be sorry, moved to pity, have compassion, for others
be sorry, rue, suffer grief, repent, of one’s own doings
comfort oneself, be comforted
comfort oneself, ease oneself, by taking vengeance
Piel—comfort, console
Pual; be comforted, consoled
Hithpa.—
be sorry, have compassion
rue, repent of
comfort oneself, be comforted
ease oneself, by taking vengeance
base
H5162 נחם Niph. be sorry, console oneself, etc. .comfort, console
. be comforted, consoled
.— . be sorry, have compassion
. rue, repent of
. comfort oneself, be comforted
. ease oneself, by taking vengeance
5162 nacham naw-kham'
a primitive root; properly, to sigh, i.e. breathe strongly;
by implication, to be sorry, i.e. (in a favorable sense) to
pity, console or (reflexively) rue; or (unfavorably) to avenge
(oneself):--comfort (self), ease (one's self),
repent(-er,-ing, self).
נָחַם (na.cham) — to be sorry: comfort.
: comfort
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
1c) (Pual) to be comforted, be consoled
1d) (Hithpael)
1d1) to be sorry, have compassion
1d2) to rue, repent of
1d3) to comfort oneself, be comforted
1d4) to ease oneself
Also means: na.cham (נָחַם ": relent" H5162H)
נָחַם (na.cham) — to be sorry: relent.
: relent
1) to be sorry, console oneself, repent, regret, comfort, be comforted
1a) (Niphal)
1a1) to be sorry, be moved to pity, have compassion
1a2) to be sorry, rue, suffer grief, repent
1a3) to comfort oneself, be comforted
1a4) to comfort oneself, ease oneself
1b) (Piel) to comfort, console
V-Piel — Verb · Piel · participle (active) masculine plural commonHVprmpc
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…
עָמָל (amal) refers to trouble, labor, or toil. It encompasses a range of meanings including physical and mental effort, as well as sorrow and mischief. The word is built from a root that conveys the idea of wearing effort and can imply grievance or wickedness. It appears in contexts related to suffering and toil.
עָמָל n.m. f. trouble, labor, toil
trouble (∥ sorrow): one’s own suffering
trouble, mischief, as done to others
toil, labour (late in Heb.)
base
H5999 עָמָל trouble, labor, toil
5999 `amal aw-mawl'
from 5998; toil, i.e. wearing effort; hence, worry, wheth. of
body or mind:--grievance(-vousness), iniquity, labour,
mischief, miserable(-sery), pain(-ful), perverseness, sorrow,
toil, travail, trouble, wearisome, wickedness.
see HEBREW for 05998
עָמָל (a.mal) — trouble.
1) toil, trouble, labour
1a) trouble
1b) trouble, mischief
1c) toil, labour
N-cs — Noun common · both singular absoluteHNcbsa
→ BORROWING Mt 6:25-34; Mr 5:35,36; Joh 14:1; 16:6,7; Php 4:6; 1Pe 5:7
See AFFLICTION
See SUFFERING
→ INSTANCES OF
Israelites at the Red Sea Ex 14:10-12
About water Ex 15:23-25; 17:2,3; Nu 20:1-13
Food Ex 16:2,3; Nu 11:4-33
When Moses waited upon the mountain Ex 32:1
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 | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp2mp