Psalms 49:1 — Word Study
WLCשִׁמְעוּ־ זֹ֭את כָּל־ הָֽעַמִּ֑ים הַ֝אֲזִ֗ינוּ כָּל־ יֹ֥שְׁבֵי חָֽלֶד׃
BSAFor the choirmasternâtsach A Psalmmizmôwr of the sonsbên of KorahQôrach
| Greek | English | Parsing |
|---|---|---|
| שִׁמְעוּ־ | hear | Verb, Qal, imperative second person masculine plural |
| זֹ֭את | this | Particle |
| כָּל־ | O all | Noun common, masculine singular construct |
| הָֽעַמִּ֑ים | the peoples | Particle, noun common masculine plural absolute |
| הַ֝אֲזִ֗ינוּ | give ear | Verb, Hiphil, imperative second person masculine plural |
| כָּל־ | O all | Noun common, masculine singular construct |
| יֹ֥שְׁבֵי | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| חָֽלֶד׃ | [the] world | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hear this, all you peoples; listen, all inhabitants of the world, |
| KJV | Hear this, all ye people; give ear, all ye inhabitants of the world: |
| ASV | Hear this, all ye peoples; Give ear, all ye inhabitants of the world, |
| YLT | To the Overseer. — By sons of Korah. A Psalm. Hear this, all ye peoples, Give ear, all ye inhabitants of the world. |
| WEB | Hear this, all you peoples. Listen, all you inhabitants of the world, |
| BBE | Give attention to this, all you peoples; let your ears be open, all you who are living in the world. |
All translations agree on the imperative nature of the call to listen.
The verse contains a main clause followed by a subordinate imperative phrase, emphasizing the call to action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלְ
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 — Psalms 49:1
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 Call to All Peoplesgenerated
Psalm 49:1 opens with a powerful invitation for all people to listen. The psalmist emphasizes the importance of the message by addressing both the high and low, rich and poor, as seen in verse 2. This psalm serves as a reminder that wisdom and understanding are meant for everyone, regardless of status or wealth, as elaborated in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 46:1 | God is our refuge and strength, an ever-present help in times of trouble. |
| 2 | Psalm 48:1 | Great is the LORD, and greatly to be praised in the city of our God, His holy mountain. |
| 3 | Psalm 34:11 | Come, children, listen to me; I will teach you the fear of the LORD. |
| 4 | Psalm 78:1 | Give ear, O my people, to my instruction; listen to the words of my mouth. |
| 5 | Proverbs 1:20–23 | Wisdom calls out in the street, she lifts her voice in the square; |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שִׁמְעוּ, shim.'u-generated
The Hebrew word שָׁמַע (shama`) means 'to hear' and encompasses listening, obeying, and proclaiming. It is a command in the imperative form, urging the audience to pay attention and respond. This word is often used in contexts where God speaks to His people, highlighting the necessity of obedience and attentiveness to divine instruction.
In this verse, the imperative form indicates urgency and importance. The psalmist is not merely asking for passive hearing; he is calling for active listening that leads to understanding and action.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the imperative nature of the call to listen, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it similarly.
Sentence Structuregenerated
The verse consists of two main clauses, both beginning with imperatives: שִׁמְעוּ (hear) and הַ֝אֲזִ֗ינוּ (give ear). The structure emphasizes the urgency of the commands, inviting a response from all peoples and inhabitants. The Hebrew word order places the verbs at the forefront, highlighting their importance.
The two clauses are parallel, reinforcing the call to attention and the inclusivity of the audience. The repetition of כָּל־ (all) before both הָעַמִּ֑ים (the peoples) and יֹ֥שְׁבֵי (inhabitants) emphasizes that no one is excluded from this call.
Septuagint Backgroundgenerated
The Septuagint translates שִׁמְעוּ as εἰς (G1519), which suggests a directional focus on listening, implying that the audience should not only hear but also move towards understanding the message. This choice indicates an interpretive nuance, emphasizing the action of coming closer to the message being proclaimed.
The LXX captures the essence of the Hebrew call to listen, while also framing it within a Greek context that may resonate differently with its audience.
In plain words — the whole versegenerated
Psalm 49:1 starts with a call for all people to listen carefully. The psalmist emphasizes that everyone, regardless of status or wealth, should pay attention to the important message being shared. This sets the stage for the wisdom and understanding that follows in the psalm.
Frequently Asked Questionsgenerated
The call to listen emphasizes the importance of the message being delivered, urging all people to pay attention and reflect on the wisdom that follows.
The psalm addresses all peoples and inhabitants of the earth, highlighting that the message is for everyone, regardless of their social or economic status.
The psalmist indicates that the message will impart wisdom and understanding, which are essential for all who choose to listen and reflect on the teachings presented.
By mentioning both low and high, the psalmist underscores the universality of the message, indicating that wisdom is available to all, regardless of their position in society.
Reflection Questionsgenerated
- In what ways can I actively listen to messages of wisdom in my life?
- How can I share the importance of listening to others in my community?
- What does it mean to me that this call to listen is directed to all people?
- How can I apply the understanding gained from this psalm in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this psalm, interpreting it as a call to all nations to heed God's message of salvation.
He who is assembling and summoning all by the proclamation is the Paraclete, the Spirit of truth, who brings together through prophets and apostles those who are saved.… The sharing of the summons is a uniting in peace,Early Church Fathers on Psalms 49 →
In the very beginning of this psalm we hear the voice of the Lord of salvation inviting the Gentiles into his church. He calls on them to renounce error, to follow truth, to fulfill the duties of love and adoration.Early Church Fathers on Psalms 49 →
..."Hear ye these things, all you nations" [Psalms 49:1]. Not then you only who are here.Early Church Fathers on Psalms 49 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 49:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHear this,.... Not the law, as some Jewish writers (l) interpret it, which was not desirable to be heard by those that did hear it; it being a voice of wrath and terror, a cursing law, and a
Read John Gill on Psalms 49 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHear this, all ye people; give ear, all ye inhabitants of the world: The enigma solved, why the ungodly prosper while the godly are persecuted.
Read Robert Jamieson on Psalms 49 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePsalms 49 THE This Psalm is penned upon the same occasion with Psalms 39 Psalms 73, to wit, upon the contemplation of the afflictions of God’ s people and of the prosperity and glory of ungodly men The design is to justify God’ s providence in this dark dispensation, and to show that, all things being considered, good men have no cause for immoderate dejection of spirit, nor wicked men for glorying in their present felicities. The psalmist having stirred up all men to attention, , showeth their vain trust in riches, ; and the contrary trust of the faithful in God, ; exhorteth them not to fear the prosperity of the wicked, for it cannot deliver him from the grave, . All ye people, Heb. all…
Read Matthew Poole on Psalms 49 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 49:1 « To the chief Musician, A Psalm for the sons of Korah. » Hear this, all [ye] people; give ear, all [ye] inhabitants of the world:Ver. 1. Hear this, all ye people] This that is of so great consequence and universal concernment, viz. that the saints should not be frighted nor perplexed at the present prosperity of graceless persons; but consider that death at utmost shall render them extremely miserable, and at the day of judgment men shall return and discern a manifest difference between the righteous and the wicked, between him that serveth God and him that serveth him not, Malachi 3:18. Give ear, all ye inhabitants of the world] "Hear, and give ear; be not proud: for the Lord…
Read John Trapp on Psalms 49 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(1) Hear this.—For the opening address, comp. Deuteronomy 32:1; Micah 1:2; Psalms 50:7; Isaiah 1:2. World.—As in Psalms 17:14; properly, duration. (Comp. our expression, “the things of time.”)
Read Charles John Ellicott on Psalms 49 →
AdamClarkeAdam Clarke's Commentary on the BiblePSALM XLIX All men are invited to attend to lessons of wisdom relative to the insufficiency of earthly good to save or prolong life; to secure the resurrection frown the dead, 1-9. Death is inevitable, 10. The vain expectations of rich men, 11-13. Death renders all alike, 14. The psalmist encourages and fortifies himself against envying the apparently prosperous state of the wicked, who are brutish, and die like beasts, 15-20. NOTES ON PSALM XLIX The title, To the chief Musician, A Psalm for the sons of Korah, has nothing particular in it; and the Versions say little about it. One of the descendants of the children of Korah might have been the author of it; but when or on what occasion it…
Read AdamClarke on Psalms 49 →
CambridgeThe Cambridge Bible for Schools and Colleges1–4. A solemn introduction, addressed to men of every nation and every class, emphasising the importance of the Psalmist’s theme.
Read Cambridge on Psalms 49 →
Albert Barnes1798–1870Barnes' Notes on the BibleHear this, all ye people - That is, What I am about; to utter is worthy of universal attention; it pertains equally to all mankind. The psalmist; therefore calls on all the nations to attend to what he is about to say.
Read Albert Barnes on Psalms 49 →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
Hear this, all you peoples; listen, all inhabitants of the world,
Hear this, all you peoples. Listen, all you inhabitants of the world,
For the choirmaster. A Psalm of the sons of Korah. Hear this, all you peoples; listen, all inhabitants of the world,
Listen to this, all you nations! Pay attention, all you inhabitants of the world!
Tyndale line
Hear this, all ye people; give ear, all ye inhabitants of the world:
Hear this, all ye peoples; Give ear, all ye inhabitants of the world,
Hear this, all ye peoples; give ear, all ye inhabitants of the world:
To the chief Musician, A Psalm for the sons of Korah. Hear this, all ye people; give ear, all ye inhabitants of the world:
To him that excelleth. A Psalme committed to the sonnes of Korah. Heare this, all ye people: giue eare, all ye that dwell in the world,
Strictly literal
Hear this, all ye peoples; give ear, all inhabitants of the world:
To the Overseer. — By sons of Korah. A Psalm. Hear this, all ye peoples, Give ear, all ye inhabitants of the world.
TO THE OVERSEER. A PSALM OF THE SONS OF KORAH. Hear this, all you peoples, || Give ear, all you inhabitants of the world.
“To the chief musician, by the sons of Korach, a psalm.” (49:2) Hear this, all ye people; give ear, all ye inhabitants of the perishable world:
Hear this, all you peoples; give ear, all you inhabitants of the world,
From the Latin
A psalm for Asaph. The God of gods, the Lord hath spoken: and he hath called the earth. From the rising of the sun, to the going down thereof:
Simplified
Listen to this, everyone! Pay attention, people of the world—
Give attention to this, all you peoples; let your ears be open, all you who are living in the world.
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 of Psalm 49:1 is preserved in the Septuagint and the Dead Sea Scrolls, with some words matching and others partially restored. The Septuagint's word order differs from the MT, but the core message remains intact, showing a consistent call to listen across these ancient witnesses.
שִׁמְעוּ־ זֹ֭את כָּל־ הָֽעַמִּ֑ים הַ֝אֲזִ֗ינוּ כָּל־ יֹ֥שְׁבֵי חָֽלֶד׃
4 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.
[למנצח] לבני קרח מזמור
4 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
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 Psalms 49:1
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)
HVqv2mp — Verb · Qal · imperative second person masculine pluralHVqv2mp
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
HTm — ParticleHTm
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
עַם (am) primarily means 'people' or 'nation,' referring to a collective group, often in the context of tribes such as those of Israel. It can also denote kinsmen or compatriots. The term appears in various contexts, including military and familial references. There is a mention of a specific individual named Ammi in Song of Solomon 6:12.
עַם, עָם 1810 n.m. people
a people, nation
= smaller units
= common people
people in gen., persons
phrases
base
[עַם] n.[m.] kinsman (on father's side)
base
H5971a עַם, עָם people H5971b עַם kinsman (on father's side)
5971 `am am
from 6004; a people (as a congregated unit); specifically, a
tribe (as those of Israel); hence (collectively) troops or
attendants; figuratively, a flock:--folk, men, nation,
people.
see HEBREW for 06004
עַם (am) — people.
: people/nation
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — kinsman.
kinsman, kindred
עַם (am) — Ammi.
A man living at the time of United Monarchy, only mentioned at Sng.6.12
§ kinsman, kindred
עַם (am) — People's (Gate).
§ kinsman, kindred
עַם (am) — (Ibleam)-am.
Combined with yiv.le.am (יִבְלְעָם "Ibleam" H2991)
§ kinsman, kindred
עַם (am) — Amaw.
This name means nation, people
עַם (am) — people: soldiers.
: soldiers/army
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
עַם (am) — people: creatures.
: creatures
1) nation, people
1a) people, nation
1b) persons, members of one's people, compatriots, country-men
HTd/Ncmpa — Particle · noun common masculine plural absoluteHTd/Ncmpa
אָזַן (azan) is a verb meaning to listen or hear, derived as a denominative from a root suggesting the broadening of the ear. It encompasses the act of giving ear, being obedient, and specifically refers to God listening to prayers. The entries do not indicate any significant disagreement among lexicons.
[אָזַן] 42 vb. denom. Hiph. give ear, listen, hear
hear, perceive by the ear
of God, listening (with favour) to prayer
base
H238 אָזַן vb. denom. Hiph. give ear, listen, hear
238 'azan aw-zan'
a primitive root; probably to expand; but used only as a
denominative from 241; to broaden out the ear (with the hand),
i.e. (by implication) to listen:--give (perceive by the) ear,
hear(-ken). See 239.
see HEBREW for 0241
see HEBREW for 0239
אָזַן (a.zan) — to listen.
1) to hear, listen
1a) (Hiphil)
1a1) to hear, listen, give ear
1a2) to be obedient, harken
1a3) to hear or listen to prayers (of God)
HVhv2mp — Verb · Hiphil · imperative second person masculine pluralHVhv2mp
er ('ozen; ous, otion, the latter word (literally, "earlet") in all the Gospels only used of the ear of the high priest's servant, which was cut off by Peter: Mt 26:51; Mr 14:47; Lu 22:51 (not 22:50); Joh 18:10,26):
(1) The physical organ of hearing which was considered of peculiar importance as the chief instrument by which man receives information and commandments. For this reason the ear of the priest had to be specially sanctified, the tip of the right ear being touched with sacrificial blood at the consecration (Le 8:23). Similarly the ear of the cleansed leper had to be rededicated to the service of God by blood…
Ear
Used frequently in a figurative sense (Ps. 34:15). To “uncover the ear” is to show respect to a person (1 Sam. 20:2 marg.). To have the “ear heavy”, or to have “uncircumcised ears” (Isa. 6:10), is to be inattentive and disobedient. To have the ear “bored” through with an awl was a sign of perpetual servitude (Ex. 21:6).
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)
HNcmsc — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
יָשַׁב (yashab) is a Hebrew verb meaning to sit, remain, or dwell. It encompasses a range of actions from simply sitting down to more complex ideas like establishing a home or causing a place to be inhabited. The entries indicate various forms, including Qal (to sit), Niphal (to be inhabited), and Hiphil (to cause to dwell). There is an Aramaic equivalent, יְתִב (ye.tiv), meaning 'to dwell'.
יָשַׁב 1090 vb. sit, remain, dwell
Qal
sit
sit, sit down
sit down
sit = be set (as a jewel)
remain, stay, tarry
with special emphasis of qualifying phr.
dwell, have one’s abode
of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
cause to sit
cause to abide
cause to dwell
cause cities to be inhabited
marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
base
H3427 יָשַׁב sit, remain, dwell
3427 yashab yaw-shab'
a primitive root; properly, to sit down (specifically as
judge. in ambush, in quiet); by implication, to dwell, to
remain; causatively, to settle, to marry:--(make to)
abide(-ing), continue, (cause to, make to) dwell(-ing), ease
self, endure, establish, X fail, habitation, haunt, (make to)
inhabit(-ant), make to keep (house), lurking, X marry(-ing),
(bring again to) place, remain, return, seat, set(- tle),
(down-)sit(-down, still, -ting down, -ting (place) -uate),
take, tarry.
יָשַׁב (ya.shav) — to dwell.
1) to dwell, remain, sit, abide
1a) (Qal)
1a1) to sit, sit down
1a2) to be set
1a3) to remain, stay
1a4) to dwell, have one's abode
1b) (Niphal) to be inhabited
1c) (Piel) to set, place
1d) (Hiphil)
1d1) to cause to sit
1d2) to cause to abide, set
1d3) to cause to dwell
1d4) to cause (cities) to be inhabited
1d5) to marry (give an dwelling to)
1e) (Hophal)
1e1) to be inhabited
1e2) to make to dwell
Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
HVqrmpc — Verb · Qal · participle (active) masculine plural commonHVqrmpc
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…
חֶ֫לֶד (cheled) refers to a fleeting portion of time, often translated as 'lifetime' or 'world.' It encompasses concepts of age and the transient nature of existence. The term suggests a brief duration and is associated with the idea of life as temporary.
חֶ֫לֶד n.[m.] duration, world
base
H2465 חֶ֫לֶד
2465 cheled kheh'-led
from an unused root apparently meaning to glide swiftly; life
(as a fleeting portion of time); hence, the world (as
transient):--age, short time, world.
חֶ֫לֶד (che.led) — lifetime/world.
age, duration of life, the world
HNcmsa — Noun common · masculine singular absoluteHNcmsa
The earth on which we dwell, 1Sa 2:8; its inhabitants, Joh 3:16, or a large number of them, Joh 12:19. In several places it is equivalent to "land," meaning the Roman Empire, or Judea and its vicinity, Lu 2:1 4:3 Ac 11:28. It also denotes the objects and interests of time and sense, Ga 6:14 1Jo 2:15.
→ See EARTH
