Proverbs 30:27 — Word Study
WLCמֶ֭לֶךְ אֵ֣ין לָאַרְבֶּ֑ה וַיֵּצֵ֖א חֹצֵ֣ץ כֻּלּֽוֹ׃
BSAthe locustsʼarbeh [small, yet powerful, insects] have noʼayin kingmelek [ruler, monarch] yet they allkôl [as a unified group] advanceyâtsâʼ▸ [march, go forth] in formationchâtsats [ranks, by bands]
| Greek | English | Parsing |
|---|---|---|
| מֶ֭לֶךְ | a king | Noun common, masculine singular absolute |
| אֵ֣ין | not | Noun common, masculine singular construct |
| לָאַרְבֶּ֑ה | [belongs] to the locust | Preposition, noun common masculine singular absolute |
| וַיֵּצֵ֖א | and it went out | Verb, Qal, sequential imperfect third person masculine singular |
| חֹצֵ֣ץ | dividing | Verb, Qal, participle (active) masculine singular |
| כֻּלּֽוֹ׃ | all of it | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | the locusts have no king, yet they all advance in formation; |
| KJV | The locusts have no king, yet go they forth all of them by bands; |
| ASV | The locusts have no king, Yet go they forth all of them by bands; |
| YLT | A king there is not to the locust, And it goeth out — each one shouting, |
| WEB | The locusts have no king, yet they advance in ranks. |
| BBE | The locusts have no king, but they all go out in bands; |
The translations agree on the meaning of the locusts having no king.
The sentence has a main clause with a contrasting conjunction leading to a description of the locusts' action.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמֶלֶךְ
verbיָצָא
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 — Proverbs 30:27
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 — Observations on Small Creaturesgenerated
Proverbs 30:27 presents a reflection on the nature of locusts, highlighting their ability to function cohesively despite the absence of a leader. This verse is part of a larger discourse on various small creatures and their remarkable traits, emphasizing that strength and unity can manifest in unexpected ways. The surrounding verses discuss other creatures, like rock badgers and lizards, illustrating how they thrive in their environments without conventional power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 10:4–6 | But if you refuse to let My people go, I will bring locusts into your territory tomorrow. |
| 2 | Psalm 105:34 | He spoke, and the locusts came— young locusts without number. |
| 3 | Joel 1:4–6 | What the devouring locust has left, the swarming locust has eaten; what the swarming locust has left, the young locust has eaten; and what the young locust has left, the destroying locust has eaten. |
| 4 | Joel 2:7–11 | They charge like mighty men; they scale the walls like men of war. Each one marches in formation, not swerving from the course. |
| 5 | Revelation 9:3–11 | And out of the smoke, locusts descended on the earth, and they were given power like that of the scorpions of the earth. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — מֶ֭לֶךְ, Me.lekhgenerated
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king' and is derived from a root that suggests royalty. It is used to denote a ruler or monarch, as seen in contexts referring to figures like King David. In this verse, it emphasizes the absence of a traditional leader among locusts, yet they still manage to operate effectively.
This word appears frequently in the Bible, often in discussions about leadership and authority, underscoring its significance in understanding governance and hierarchy within societies.
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 main clause is governed by the verb וַיֵּצֵ֖א, and it went out, with a prepositional phrase describing the locusts and a noun phrase identifying the subject. The structure emphasizes the action of the locusts moving forward in formation despite their lack of leadership.
The Hebrew word order places the subject first, followed by the negation and the verb, which highlights the contrast between the absence of a king and the unity of the locusts.
Septuagint Backgroundgenerated
The Septuagint translates מֶ֭לֶךְ as ἀβασίλευτόν, meaning 'without a king.' This choice reflects a similar emphasis on the lack of authority among locusts, reinforcing the idea that they can still function effectively in groups.
The choice of ἐκστρατεύει for the verb indicates a focus on the action of marching or advancing, aligning with the original Hebrew meaning.
In plain words — the whole versegenerated
Proverbs 30:27 tells us that locusts do not have a king, yet they move together in an organized way. This shows that even without a leader, they can act as a unified group, illustrating a remarkable aspect of their nature.
Frequently Asked Questionsgenerated
It means that locusts operate without a leader, yet they still manage to move together in an organized manner.
The comparison highlights the unique traits of small creatures and their ability to thrive in their environments despite lacking traditional power.
We can learn that unity and cooperation can exist even in the absence of authority.
It suggests that effective action can occur without a formal leader, emphasizing the power of collective effort.
Reflection Questionsgenerated
- What are some examples in my life where I have seen unity without clear leadership?
- How can I encourage cooperation among people even when there is no designated leader?
- In what ways can I apply the lessons from the locusts to my community or group?
- What does this verse teach about the nature of authority and effectiveness?
The early church on this verse — how the Fathers read it
Early commentators like Origen and Bede reflect on the implications of this verse, discussing the nature of leadership and unity among people in relation to the locusts.
Although the locusts do not have a king, as Scripture says, "He marches the well-ordered army in one line," but people, although they have been made rational by God,Early Church Fathers on Proverbs 30 →
The locusts have no king, etc. Some interpret the locust as the people of the Gentiles, who once existed without a king, that is, without Christ, without a prophet, without a teacher, and now gathered into the unity of faith,Early Church Fathers on Proverbs 30 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Proverbs 30:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe locusts have no king,.... These are small creatures also, yet very devouring ones; and consume the fruits of the earth, wherever they come and light; see Exodus 10:13; they are very numerous, and
Read John Gill on Proverbs 30 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe locusts have no king, yet go they forth all of them by bands; The locusts have no king, yet go they forth all of them by bands - literally, divided (Maurer); Joe 2:7-8; or, as the Chaldaic and
Read Robert Jamieson on Proverbs 30 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHave no king to rule and order them. By bands; in great numbers, and in several companies, and in exact order, as is observed in Scripture, as 7:12 2:7, and by other writers.
Read Matthew Poole on Proverbs 30 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsProverbs 30:27 The locusts have no king, yet go they forth all of them by bands;Ver. 27. The locusts have no king.] They are all belly, which is joined to their mouths, and endeth at their tails; hence they make such havoc where they come in those Eastern countries. See Joe 2:11, where they are called "God’ s great army." For though they have no king to command them, yet they go forth by bands, and march all in a company, to teach men concord and combination in lawful affairs and attempts. For, “ Coniuncti pollent etiam vehementer inertes. ” Those locusts in the Revelation (whereby is meant the Popish clergy), have their king Abaddon, the Pope, to whom they appeal from their lawful…
Read John Trapp on Proverbs 30 →CambridgeThe Cambridge Bible for Schools and Colleges27. by bands] Lit. divided, i.e. not jostling one another like an unorganised rabble, but arranged in well-ordered ranks. Comp. the description of the ordered march of the locusts: “They break not their ranks, neither doth one thrust another.” Joe 2:7-8.
Read Cambridge on Proverbs 30 →Albert Barnes1798–1870Barnes' Notes on the BibleCompare Joe 2:7-8; the most striking fact in the flight of the locust-swarms was their apparent order and discipline, sweeping over the land like the invasion of a great army.
Read Albert Barnes on Proverbs 30 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24-28. Four things… little — Here is the enigma of the four small and contemptible things, that are yet esteemed for their wisdom and other qualities. The ants — See Proverbs 6:6; and notes there. The conies — Rabbits.
Read Daniel Denison Whedon on Proverbs 30 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
the locusts have no king, yet they all advance in formation;
The locusts have no king, yet they advance in ranks.
the locusts have no king, yet they all advance in formation;
locusts have no king, but they all go forward by ranks;
Tyndale line
The locusts have no king, yet go they forth all of them by bands;
The locusts have no king, Yet go they forth all of them by bands;
The locusts have no king, yet go they forth all of them by bands;
The locusts have no king, yet go they forth all of them by bands;
The grashopper hath no King, yet goe they forth all by bandes:
Strictly literal
the locusts have no king, yet they go forth all of them by bands;
A king there is not to the locust, And it goeth out — each one shouting,
There is no king to the locust, || And it goes out—each one shouting,
The locusts have no king, and yet they go forth in troops altogether;
Locusts have no king, but all of them march in rank.
From the Latin
The locust hath no king, yet they all go out by their bands.
Simplified
Locusts—they don't have a king, but they all march in line abreast.
The locusts have no king, but they all go out in bands;
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 reads מֶ֭לֶךְ אֵ֣ין לָאַרְבֶּ֑ה וַיֵּצֵ֖א חֹצֵ֣ץ כֻּלּֽוֹ׃, which matches closely with the Septuagint's translation in terms of key terms, though the word order differs. Both texts convey the same essential meaning regarding the locusts' behavior.
מֶ֭לֶךְ אֵ֣ין לָאַרְבֶּ֑ה וַיֵּצֵ֖א חֹצֵ֣ץ כֻּלּֽוֹ׃
4 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 Proverbs 30:27
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular absoluteHNcmsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
אַרְבֶּה (arbeh) refers to a kind of locust, specifically noted for its rapid increase. The term can also imply a locust swarm and has figurative meanings related to sudden disappearance, insignificance, and activity. It is derived from a root meaning to increase, as noted in Strong's entries.
אַרְבֶּה a kind of locust
base
H697 אַרְבֶּה a kind of locust
697 'arbeh ar-beh'
from 7235; a locust (from its rapid increase):--
grasshopper, locust.
see HEBREW for 07235
אַרְבֶּה (ar.beh) — locust.
1) a kind of locust, locust swarm (coll)
2) (CLBL)
2a) sudden disappearance (fig.)
2b) insignificance (fig.)
2c) activity (fig.)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
lo'-kust: The translation of a large number of Hebrew and Greek words:
1. Names:
(1) 'arbeh from the root rabhah, "to increase" (compare Arabic raba', "to increase").
(2) sal`am, from obsolete [?] cal`am, "to swallow down," "to consume."
(3) chargol (compare Arabic charjal, "to run to the right or left," charjalat, "a company of horses" or "a swarm of locusts," charjawan, a kind of locust).
(4) chaghabh (compare Arabic chajab, "to hide," "to cover").
(5) gazam (compare Arabic jazum, " to cut off")
(6) yeleq, from the root laqaq "to lick" (compare Arabic laqlaq, "to dart out the tongue" (used of a serpent)).
(7) chacil, from the root chacal, "to devour" (compare Arabic chaucal, "crop" (of a bird)).
(8) gobh, from the obsolete root gabhah (compare Arabic jabi, "locust," from the root jaba', "to come out of a hole").
(9) gebh, from same root.
Locust
There are ten Hebrew words used in Scripture to signify locust. In the New Testament locusts are mentioned as forming part of the food of John the Baptist (Matt. 3:4; Mark 1:6). By the Mosaic law they were reckoned “clean,” so that he could lawfully eat them. The name also occurs in Rev. 9:3, 7, in allusion to this Oriental devastating insect.
Locusts belong to the class of Orthoptera, i.e., straight-winged. They are of many species. The ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. “The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as…
a well-known insect, of the grasshopper family, which commits terrible ravages on vegetation in the countries which it visits. "The common brown locust is about three inches in length, and the general form is that of a grasshopper." The most destructive of the locust tribe that occur in the Bible lands are the (Edipoda migratoria and the Acridium peregrinum ; and as both these species occur in Syria and Arabia, etc., it is most probable that one or other is denoted in those passages which speak of the dreadful devastations committed by these insects. Locusts occur in great numbers, and sometimes obscure the sun. (Exodus 10:15; Judges 6:5; Jeremiah 46:23) Their voracity is alluded to in (
A voracious winged insect, belonging to the genus known among naturalists as the Grylli, closely resembling the grasshopper, and a great scourge in oriental countries in both ancient and modern times. There are ten different names in the Hebrew Bible for insects of this kind; but some of these probably designate different forms or stages in life of the same species. The Bible represents their countless swarms as directed in their flight and march by God, and used in the chastisement of guilty nations, De 28:38-42 1Ki 8:37 2Ch 6:28. A swarm of locusts was among the plagues of Egypt; they covered the whole land, so that the earth was darkened, and devoured every green herb of the earth, and the fruit of every tree which the hail…
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
חָצַץ (chatsats) means to divide or to shoot, with usages in both the Qal and Piel forms. It can refer to dividing into ranks, as seen with locusts, or to the action of archers. The word is linked to the concepts of cutting off or curtailing, and it appears in Judges 5:11.
[חָצַץ] vb. divide
Qal of locusts; i.e. dividing (themselves) into companies or swarms.
Pi. v.
Pu. the number of his months, they have been cut in two (fig. for curtailed).
base
[חצץ] vb. denom. only Pi. Pt. Ju 5:11 archers
ref
H2686a חָצַץ divide H2686b חצץ vb. denom. only Pi. Pt. archers
2686 chatsats khaw-tsats'
a primitive root (compare 2673); properly, to chop into,
pierce or sever; hence, to curtail, to distribute (into
ranks); as denom. from 2671, to shoot an arrow:--archer, X
bands, cut off in the midst.
see HEBREW for 02673
see HEBREW for 02671
חָצַץ (cha.tsats) — to divide.
1) to divide
1a) (Qal) to divide
1b) (Piel) to divide
1c) (Pual) to be cut off, be finished
חָצַץ (cha.tsats) — to shoot.
2) to shoot arrows
2a) (Piel) archer (participle)
V-Qal — Verb · Qal · participle (active) masculine singularHVqrmsa
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/Sp3ms