Psalms 67:3 — Word Study
WLCיוֹד֖וּךָ עַמִּ֥ים׀ אֱלֹהִ֑ים י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃
BSAlet allkôl [every, the whole]
| Greek | English | Parsing |
|---|---|---|
| יוֹד֖וּךָ | may they praise you | Verb hiphil imperfect third person masculine plural, suffix |
| עַמִּ֥ים׀ | peoples | Noun common, masculine plural absolute |
| אֱלֹהִ֑ים | O God | Noun common, masculine plural absolute |
| י֝וֹד֗וּךָ | may they praise you | Verb hiphil imperfect third person masculine plural, suffix |
| עַמִּ֥ים | peoples | Noun common, masculine plural absolute |
| כֻּלָּֽם׃ | all of them | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Let the peoples praise You, O God; let all the peoples praise You. |
| KJV | Let the people praise thee, O God; let all the people praise thee. |
| ASV | Let the peoples praise thee, O God; Let all the peoples praise thee. |
| YLT | Praise Thee do peoples, O God, Praise Thee do peoples, all of them. |
| WEB | let the peoples praise you, God. Let all the peoples praise you. |
| BBE | Let the peoples give you praise, O God; let all the peoples give you praise. |
Where they part company is יוֹד֖וּךָ — see How Translations Differ.
The verse consists of two main clauses, both calling for praise, emphasizing the collective nature of worship.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectבְּ
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 67:3
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 — A Call for Universal Praisegenerated
Psalm 67:3 expresses a desire for all nations to acknowledge and praise God. This psalm is a part of a larger hymn that celebrates God's sovereignty and the hope that His ways will be known throughout the earth, as seen in verses like Psalm 67:2 and Psalm 67:4. The repetition of the call for praise emphasizes the importance of worshiping God collectively.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 67:5 | Let the peoples praise You, O God; let all the peoples praise You. |
| 2 | Psalm 45:17 | I will commemorate your name through all generations; therefore the nations will praise you forever and ever. |
| 3 | Psalm 74:21 | Do not let the oppressed retreat in shame; may the poor and needy praise Your name. |
| 4 | Psalm 119:175 | Let me live to praise You; may Your judgments sustain me. |
| 5 | Psalm 142:7 | Free my soul from prison, that I may praise Your name. The righteous will gather around me because of Your goodness to me. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — יוֹד֖וּךָ, yo.Du.khagenerated
The verb יָדָה (yadah) is a hiphil imperfect form meaning 'may they praise you.' It is derived from a root that conveys the idea of throwing or casting, often in the context of worship or giving thanks, typically with extended hands.
This form is used in a plural sense, indicating a collective action of praise from the peoples. The psalmist invites all nations to participate in this act of worship, highlighting the communal aspect of acknowledging God's greatness.
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 structure of the verse is built around two main clauses, both beginning with the imperative verb יוֹד֖וּ, let them praise, which governs the subject עַמִּ֥ים, peoples. The repetition of this structure emphasizes the call for praise from all groups.
The word order places the emphasis on the act of praising God, with the subjects (the peoples) directly following the verbs, creating a rhythmic and emphatic plea for worship.
Septuagint Backgroundgenerated
The Septuagint translates יוֹד֖וּךָ as γνῶναι (gnōnai), which means 'to know.' This choice suggests a shift in focus from mere praise to an understanding or acknowledgment of God's nature and deeds.
This interpretation may reflect a broader understanding of worship that includes knowledge of God’s actions and attributes, rather than simply verbal praise.
In plain words — the whole versegenerated
Psalm 67:3 invites all nations to praise God, repeating the call for worship to emphasize its importance. This psalm highlights the desire for God's ways to be known and celebrated by everyone.
Frequently Asked Questionsgenerated
It means that all nations and groups of people are invited to acknowledge and celebrate God's greatness and goodness.
The repetition emphasizes the universality of the call for worship, indicating that praising God is a collective responsibility of all nations.
The psalm connects the praise of God with the knowledge of His salvation, indicating that as people recognize His works, they are moved to worship Him.
Worship is a vital expression of faith, allowing believers to acknowledge God's sovereignty, express gratitude, and unite with others in celebration of His goodness.
Reflection Questionsgenerated
- In what ways can I participate in praising God alongside others?
- How can I help spread the knowledge of God's ways to those around me?
- What does it mean for me to acknowledge God's salvation in my life?
- How can I encourage others to join in worship and praise of God?
The early church on this verse — how the Fathers read it
Augustine of Hippo references this psalm to illustrate the universal call to acknowledge God's salvation among all nations.
What follows because the Salvation of God is known in all nations? "Let the peoples confess to You, O God" [Psalms 67:3];Early Church Fathers on Psalms 67 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 67:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet the people praise thee, O God,.... Let them have occasion to praise God, the people of the Jews, for the mission of Christ, and for the blessings of grace and peace with him; let all the people
Read John Gill on Psalms 67 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet the people praise thee, O God; let all the people praise thee. Let the people praise thee, O God; let all the people praise thee - a prophetical prayer.
Read Robert Jamieson on Psalms 67 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleO hasten that time, when all the Gentiles shall forsake their dumb idols, and serve and praise thee the living God, as they will have abundant cause to do.
Read Matthew Poole on Psalms 67 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 67:3 Let the people praise thee, O God; let all the people praise thee.Ver. 3. Let the people praise thee, O God] Enlarge the bounds of thy Church; and bring in the hallelujahs of the Gentiles also. Let them praise thee (that pronoun "thee" is emphatic and exclusive), and not their gods of gold and silver. Let them turn to God from idols to serve the living and true God, 1 Thessalonians 1:9.
Read John Trapp on Psalms 67 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. Let the people praise thee] When this is done, the people - the Gentiles, will praise thee; all will give thanks to God for his unspeakable gift.
Read AdamClarke on Psalms 67 →CambridgeThe Cambridge Bible for Schools and Colleges3, 4. May all nations soon acknowledge the God of Israel as their God!
Read Cambridge on Psalms 67 →Albert Barnes1798–1870Barnes' Notes on the BibleLet the people praise thee, O God - Do thou incline them to praise thee: a prayer that all people might so understand the character and ways of God, and might have such a sense of his claims upon
Read Albert Barnes on Psalms 67 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible3. Let all the people praise thee—Hebrew, the peoples, or nations, shall give thee thanks, all of them. A beautiful refrain, repeated in Psalms 67:5, and in musical performance sung as a responsive chorus.
Read Daniel Denison Whedon on Psalms 67 →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
Let the peoples praise You, O God; let all the peoples praise You.
let the peoples praise you, God. Let all the peoples praise you.
Let the peoples praise You, O God; let all the peoples praise You.
Let the nations thank you, O God! Let all the nations thank you!
Tyndale line
Let the people praise thee, O God; let all the people praise thee.
Let the peoples praise thee, O God; Let all the peoples praise thee.
Let the peoples praise thee, O God; let all the peoples praise thee.
Let the people praise thee, O God; let all the people praise thee.
Let the people prayse thee, O God: let all the people prayse thee.
Strictly literal
Let the peoples praise thee, O God, let all the peoples praise thee.
Praise Thee do peoples, O God, Praise Thee do peoples, all of them.
Peoples praise You, O God, || Peoples praise You, all of them.
(67:4) The people will thank thee, O God; the people, all of them together, will thank thee.
Let the peoples praise you, God; let all the peoples praise you.
From the Latin
As smoke vanisheth, so let them vanish away: as wax melteth before the fire, so let the wicked perish at the presence of God.
Simplified
May the people praise you, God; may all the people praise you.
Let the peoples give you praise, O God; let all the peoples give you praise.
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 align closely in their wording, with all six words matched. The Dead Sea Scrolls, however, show no preserved text for this verse, indicating a gap filled by an editor.
יוֹד֖וּךָ עַמִּ֥ים׀ אֱלֹהִ֑ים י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[לדעת] [בארץ] [דרכ׳ך] [בכל] [גוים] [ישועת׳ך]
nothing on the leather here — 6 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 67:3
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.
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi3mp/Sp2ms — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp2ms
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
HNcmpa — Noun common · masculine plural absoluteHNcmpa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
יָדָה (yadah) is a Hebrew verb meaning to throw or cast, particularly in the context of shooting arrows or stones. It also encompasses the meanings of giving thanks, praising, and confessing, especially in a ritual context. The word is built from a primitive root and has various forms, including Qal, Piel, Hiphil, and Hithpael, indicating different nuances of action.
[יָדָה] vb. throw, cast
Qal shoot (arrows) at
Pi. and they cast (stones) on me
Hiph.
give thanks, laud, praise
confess
Hithp.
confess
give thanks, in ritual worship
base
H3034 [יָדָה] throw, cast .shoot (arrows) at
. and they cast (stones) on me
. . give thanks, laud, praise
. confess
. . confess
. give thanks, in ritual worship
3034 yadah yaw-daw'
a primitive root; used only as denominative from 3027;
literally, to use (i.e. hold out) the hand; physically, to
throw (a stone, an arrow) at or away; especially to revere or
worship (with extended hands); intensively, to bemoan (by
wringing the hands):--cast (out), (make) confess(-ion),
praise, shoot, (give) thank(-ful, -s, -sgiving).
see HEBREW for 03027
יָדָה (ya.dah) — to give thanks.
1) to throw, shoot, cast
1a) (Qal) to shoot (arrows)
1b) (Piel) to cast, cast down, throw down
1c) (Hiphil)
1c1) to give thanks, laud, praise
1c2) to confess, confess (the name of God)
1d) (Hithpael)
1d1) to confess (sin)
1d2) to give thanks
Aramaic equivalent: ye.da (יְדָא "to praise" H3029)
HVhi3mp/Sp2ms — Verb hiphil imperfect third person masculine plural · suffixHVhi3mp/Sp2ms
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
HNcmpa — Noun common · masculine plural absoluteHNcmpa
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)
Prep | N-ms — Noun common masculine singular construct · suffixHNcmsc/Sp3mp