Nehemiah 13:3 — Word Study
WLCוַיְהִ֖י כְּשָׁמְעָ֣ם אֶת־ הַתּוֹרָ֑ה וַיַּבְדִּ֥ילוּ כָל־ עֵ֖רֶב מִיִּשְׂרָאֵֽל׃
BSAAs soon ashâyâh▸ [the people] heardshâmaʻ [listened and obeyed] this lawtôwrâh [instruction, guiding principles] they excludedbâdal▸ [separated, set apart] from IsraelYisrâʼêl [the descendants of Jacob] allkôl of foreign descentʻêreb [mixed, racial-mix, ancestry, lineage]
| Greek | English | Parsing |
|---|---|---|
| וַיְהִ֖י | and it was | Verb, Qal, sequential imperfect third person masculine singular |
| כְּשָׁמְעָ֣ם | when heard they | Preposition, verb qal infinitive construct common, suffix |
| אֶת־ | the object marker | Particle |
| הַתּוֹרָ֑ה | the law | Particle, noun common feminine singular absolute |
| וַיַּבְדִּ֥ילוּ | and they separated | Verb, Hiphil, sequential imperfect third person masculine plural |
| כָל־ | every | Noun common, masculine singular construct |
| עֵ֖רֶב | person of mixed ancestry | Noun common, masculine singular absolute |
| מִיִּשְׂרָאֵֽל׃ | from Israel | Preposition, noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As soon as the people heard this law, they excluded from Israel all of foreign descent. |
| KJV | Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude. |
| ASV | And it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude. |
| YLT | And it cometh to pass, at their hearing the law, that they separate all the mixed people from Israel. |
| WEB | It came to pass, when they had heard the law, that they separated all the mixed multitude from Israel. |
| BBE | So after hearing the law, they took out of Israel all the mixed people. |
Where they part company is in the interpretation of עֵ֖רֶב — see How Translations Differ.
The main action is clearly defined, with a condition leading into it, indicating the cause of the separation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהָיָה
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 — Nehemiah 13:3
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 — Reforms in Israelgenerated
Nehemiah 13:3 describes a significant moment when the people of Israel, upon hearing the law, took immediate action to separate themselves from those of foreign descent. This reflects their commitment to purity and adherence to God's commandments, as they sought to restore their identity and community after returning from exile. The surrounding verses provide context for the reforms being implemented, highlighting the importance of following God's instructions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 19:7–11 | The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. |
| 2 | Psalm 119:9–11 | How can a young man keep his way pure? By guarding it according to Your word. |
| 3 | Proverbs 6:23 | For this commandment is a lamp, this teaching is a light, and the reproofs of discipline are the way to life, |
| 4 | Romans 3:20 | Therefore no one will be justified in His sight by works of the law. For the law merely brings awareness of sin. |
| 5 | Nehemiah 9:2 | Those of Israelite descent separated themselves from all the foreigners, and they stood and confessed their sins and the iniquities of their fathers. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — עֵ֖רֶב, 'E.revgenerated
The Hebrew word עֵ֖רֶב ('erev) refers to a mixture or mixed company. It can denote a diverse group of people or a mixture of races, emphasizing the concept of racial-mix or ancestry. In this context, it signifies those who do not belong to the lineage of Israel, highlighting the community's desire to maintain their distinct identity.
This term is used to describe a multicultural society and implies a separation from those considered outside the covenant community. The action taken by the Israelites demonstrates their commitment to obeying the law and preserving their heritage.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse agree in conveying the idea that the people excluded all of foreign descent from Israel.
Sentence Structuregenerated
The main verb in this verse is וַיַּבְדִּ֥ילוּ, and they separated, which governs the action taken by the people. The structure includes a clause indicating the condition under which the action occurred, marked by the phrase כְּשָׁמְעָ֣ם, when they heard, followed by the object of the separation.
The sentence is structured to emphasize the cause-and-effect relationship between hearing the law and the subsequent action of separation, illustrating the immediate response of the people.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word for עֵ֖רֶב as ἐπίμικτος, which also conveys the idea of a mixed or foreign group. This choice indicates a similar understanding of the term, emphasizing the separation from those who do not belong to the covenant community.
The translation choices reflect a consistent interpretation of the need for purity and adherence to the law among the people of Israel.
In plain words — the whole versegenerated
Nehemiah 13:3 tells us that when the people heard the law, they immediately separated from Israel all those of foreign descent. This action shows their commitment to following God's commandments and maintaining their identity as a people.
Frequently Asked Questionsgenerated
Excluding those of foreign descent signifies the Israelites' desire to maintain their cultural and religious identity as God's chosen people, as outlined in the law.
The quick response indicates their seriousness about obeying God's commandments and restoring their community after the exile.
This verse highlights the theme of restoration and commitment to God's law, which is central to the narrative of Nehemiah as the people rebuild their lives and community.
We can learn the importance of obedience to God's word and the need to maintain our identity and values in a diverse world.
Reflection Questionsgenerated
- What does it mean to you to hear and obey God's law in your life?
- How can we maintain our identity as a community of faith in a diverse society?
- What steps can we take to ensure we are living in accordance with God's instructions?
- In what ways can we support one another in our commitment to following God's commandments?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss the importance of separation from foreign influences in maintaining the purity of the faith.
Now it came to pass when they heard the law, etc. Hearing the law about the two enemy nations to be anathematized, the faithful people immediately separated all foreigners from themselves;Early Church Fathers on Nehemiah 13 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Nehemiah 13:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow it came to pass, when they had heard the law,.... Or the law concerning the Ammonite and the Moabite, and which included other nations also, and forbad marriage with them: that they separated
Read John Gill on Nehemiah 13 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
Read Robert Jamieson on Nehemiah 13 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Biblei.e. All the heathenish people with whom they had contracted alliances. See .
Read Matthew Poole on Nehemiah 13 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNehemiah 13:3 Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.Ver. 3. Now it came to pass, when they had heard the law] And were transformed into the same image therewith, by the Spirit of grace, who had made their flinty hearts to become fleshy, &c. We used to say, As hard hearted as a Jew. But they that relent not, repent not at the hearing of the word, are worse than these Jews; and it may be feared that the Lord hath a purpose to destroy them. "The law of the Lord," when but read only, "is perfect, converting the soul," Psalms 19:7, but woe to the irreformable, 2 Corinthians 4:4. That they separated from Israel all the mixed…
Read John Trapp on Nehemiah 13 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersXIII.(1-3) Reform as to mixed marriages. (1) On that day.—Probably the season of the Feast of Tabernacles, as before. But portions were selected to be read. They read in the book of Moses.—“It was read” in the Pentateuch, and specially Deuteronomy 23. This is introduced for the sake of the action taken, and the history is given in brief, with a striking and characteristic parenthesis of Nehemiah’s own concerning the curse turned into a blessing. Therein was found written.—What to the people generally was not known. For ever.—No Ammonite or Ammonite family could have legal standing in the congregation, “even to their tenth generation;” and this interdict was to last “for ever.” It virtually…
Read Charles John Ellicott on Nehemiah 13 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. They separated from Israel all the mixed multitude.] They excluded all strange women, and all persons, young and old, who had been born of these illegal connections.
Read AdamClarke on Nehemiah 13 →CambridgeThe Cambridge Bible for Schools and Colleges3. Now] R.V. And. The A.V. begins a new paragraph with this verse; which however continues the preceding verses, giving the result of the action taken. they separated] ‘They,’ impersonal, but evidently the leaders of the people are referred to. It does not appear whether the words ‘they separated from Israel’ denote merely ceremonial exclusion from participation in the worship and festivals of the holy people, or the forcible ejectment from their borders. The practical impossibility of so summary a policy is an objection to the latter interpretation. The parallel in Nehemiah 9:2 gives some support to the former alternative; and the instance recorded by Nehemiah in the following Nehemiah…
Read Cambridge on Nehemiah 13 →Albert Barnes1798–1870Barnes' Notes on the BibleA separation like that made by Ezra, some 20 years previously Ezra 10:15-44, seems to be intended. The pagan wives were divorced and sent back, with their offspring, to their own countries.
Read Albert Barnes on Nehemiah 13 →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
As soon as the people heard this law, they excluded from Israel all of foreign descent.
It came to pass, when they had heard the law, that they separated all the mixed multitude from Israel.
As soon as the people heard this law, they excluded from Israel all of foreign descent.
When they heard the law, they removed from Israel all who were of mixed ancestry.
Tyndale line
Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
And it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
And it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.
Now when they had heard the Lawe, they separated from Israel all those that were mixed.
Strictly literal
And it came to pass, when they heard the law, that they separated from Israel all the mixed multitude.
And it cometh to pass, at their hearing the law, that they separate all the mixed people from Israel.
And it comes to pass, at their hearing the Law, that they separate all the mixed people from Israel.
And it tame to pass, when they had heard the law, that they separated all the alien mixture from Israel.
As soon as they heard the law, they separated out from Israel every foreign person.
From the Latin
And it came to pass, when they had heard the law, that they separated every stranger from Israel.
Simplified
When the people heard about this law, they separated out from Israel everyone who had foreign ancestry.
So after hearing the law, they took out of Israel all the mixed people.
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 this verse, with a close correspondence in the wording. The Septuagint maintains the essential meaning of the Hebrew text, although its word order differs.
וַיְהִ֖י כְּשָׁמְעָ֣ם אֶת־ הַתּוֹרָ֑ה וַיַּבְדִּ֥ילוּ כָל־ עֵ֖רֶב מִיִּשְׂרָאֵֽל׃
7 of the 8 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 Nehemiah 13:3
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 הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
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)
Prep | V-Qal-Inf-a | Suff — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3mp
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)
HTo — ParticleHTo
תּוֹרָה (towrah) encompasses concepts of direction, instruction, and law, particularly relating to divine or human guidance. It refers to legal directives, customs, and teachings, including the Decalogue and the Pentateuch. The entries highlight its use in various contexts, such as prophetic and priestly instruction, but do not present significant disagreement among lexicons.
תּוֹרָה n.f. direction, instruction, law
instruction
law (prop. direction)
custom, manner
base
H8451 תּוֹרָה direction, instruction, law . instruction
. law (prop. direction)
. custom, manner
8451 towrah to-raw'
or torah {to-raw'}; from 3384; a precept or statute,
especially the Decalogue or Pentateuch:--law.
see HEBREW for 03384
תּוֹרָה (to.rah) — instruction.
1) law, direction, instruction
1a) instruction, direction (human or divine)
1a1) body of prophetic teaching
1a2) instruction in Messianic age
1a3) body of priestly direction or instruction
1a4) body of legal directives
1b) law
1b1) law of the burnt offering
1b2) of special law, codes of law
1c) custom, manner
1d) the Deuteronomic or Mosaic Law
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
בָּדַל (badal) is a Hebrew verb meaning to divide or separate. It encompasses various senses, including making distinctions between clean and unclean or holy and profane. The word can also imply setting apart or severing, with reflexive forms indicating self-separation. The entries consistently highlight its use in both literal and figurative contexts.
[בָּדַל] vb. be divided, separate
Hiph. divide, separate
divide, separate, subj. God
separate, set apart
make a distinction between clean and unclean, holy and profane
divide into parts
Niph.
(reflex. of Hiph. 2)
pass. be separated
base
H914 בָּדַל be divided, separate . divide, separate . divide, separate, subj. God
. separate, set apart
. make a distinction between clean and unclean, holy and profane
. divide into parts
. . (reflex. of Hiph. 2)
. pass. be separated
914 badal baw-dal'
a primitive root; to divide (in variation senses literally or
figuratively, separate, distinguish, differ, select, etc.):--
(make, put) difference, divide (asunder), (make) separate
(self, -ation), sever (out), X utterly.
בָּדַל (ba.dal) — to separate.
1) to divide, separate
1a) (Hiphil)
1a1) to divide, separate, sever
1a2) to separate, set apart
1a3) to make a distinction, difference
1a4) to divide into parts
1b) (Niphal)
1b1) to separate oneself from (reflexive of 1a2)
1b2) to withdraw from
1b3) to separate oneself unto
1b4) to be separated
1b5) to be excluded
1b6) to be set apart
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
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
עֵ֫רֶב (ereb) refers to a mixture or mixed company, as well as the woof in weaving, which is the transverse threads interwoven with the warp. It can denote a heterogeneous group or a mingled race, including references to Arabia and mixed peoples. The entries consistently emphasize its meanings related to mixture and interweaving.
עֵ֫רֶב n.m. mixture, mixed company;—heterogeneous body attached to a people
base
עֵ֫רֶב n.[m.] woof (as mixed, interwoven, with warp)
base
H6154a עֵ֫רֶב mixture, mixed company H6154b עֵ֫רֶב woof (as mixed, interwoven, with warp)
6154 `ereb ay'-reb
or mereb (1 Kings 10:15), (with the article prefix),
{eh'-reb}; from 6148; the web (or transverse threads of
cloth); also a mixture, (or mongrel race):--Arabia, mingled
people, mixed (multitude), woof.
see HEBREW for 06148
עֵ֫רֶב (e.rev) — Arabia.
mixture, mixed people, mixed company
Another spelling of a.rav (עֲרָב "Arabia" H6152B)
עֵ֫רֶב (e.rev) — mixture.
1) woof
1a) as mixed, interwoven
1b) knitted material
עֵ֫רֶב (e.rev) — racial-mix.
mixture, mixed people, mixed company
§ 1) woof
1a) as mixed, interwoven
1b) knitted material
N-ms — Noun common · masculine singular absoluteHNcmsa
יִשְׂרָאֵל (Yisra'el) refers to both the second name of Jacob, meaning 'God prevails,' and the name of the Hebrew nation descended from him. It is derived from roots meaning 'to rule' and 'God.' The term encompasses Jacob's descendants and is used historically for the northern kingdom of Israel and the nation as a whole after the Babylonian exile.
יִשְׂרָאֵל 2507 n.pr.m. et gent. Israel (Ēl persisteth, persevereth)
n.pr.m. second name of Jacob
n.pr.gent. name of Hebrew nation
base
H3478 יִשְׂרָאֵל Israel (Ēl persisteth, persevereth) . n. pr. m. second name of Jacob
. n. pr. gent. name of Hebrew nation
3478 Yisra'el yis-raw-ale'
from 8280 and 410; he will rule as God; Jisrael, a symbolical
name of Jacob; also (typically) of his posterity:
--Israel.
see HEBREW for 08280
see HEBREW for 0410
יִשְׂרָאֵל (yis.ra.el) — Israel.
A man living at the time of the Patriarchs, first mentioned at Gen.25.26;
son of: Isaac (H3327) and Rebekah (H7259);
brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A);
father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently
§ Israel = "God prevails"
1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel
2) the name of the descendants and the nation of the descendants of Jacob
2a) the name of the nation until the death of Solomon and the split
Prep | N-proper — Preposition · noun properHR/Npl
iz'-ra-el.
See JACOB.
Israel
The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because “as a prince he had power with God and prevailed.” (See JACOB.) This is the common name given to Jacob’s descendants. The whole people of the twelve tribes are called “Israelites,” the “children of Israel” (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the “house of Israel” (Ex. 16:31; 40:38).
This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3;
(the prince that prevails with God). The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel "soldier of God." It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of…
Who prevails with God, a name given to Jacob, after having wrestled with the Angel-Jehovah at Penuel. Ge 32:1,2,28,30 Ho 12:3. See JACOB. By the name Israel is sometimes understood all the posterity of Israel, the seed of Jacob, 1Co 10:18; sometimes all true believers, his spiritual seed, Ro 9:6; and sometimes the kingdom of Israel, or the ten tribes, as distinct from the kingdom of Judah.