Need Help Understanding an Explanation of the Grk "Kol" in Gesenius’ Hebrew Grammar

Sharon Hillam said:

Can someone decipher this for me, please? TIA!

You ask a great Interpreters question. Namely, is this referring to a COLLECTIVE (all) or DISTRIBUTIVE (every) sense of a plural. [e.g. Is he speaking to the whole team or every member of the team?] This is ultimately an interpreters dilemma.

HALOT (considered by many to be among the best works of Biblical Hebrew) identifies Ex 20:24 in the 8th sense of the word.

—8. preceding a generic word, the individual members of which are focused: every: כָּל־הַבֵּן every man who was a son, i.e. every son Ex 1:22, כָּל־הָעִיר all that is a city, i.e. every city Jr 4:29, בְּכָל־הַמָּקוֹם in every place Ex 20:24 (König ZAW 42:435f.) כָּל־הָאִישׁ every man 2S 15:2 = כֻּלּוֹ everyone Is 1:23 9:16 Jr 6:13 Hab 1:9 Ps 29:9 with inf. בְּכָל־יַחֵם at every getting hot, i.e. whenever they got hot Gn 30:41, בְּכָל־קָרְאֵנוּ whenever we call Dt 4:7.

Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 474.

Elsewhere the collective/distributive question arises in "verbal plenary inspiration" which I read as verbal= each and plenary=all. 

See Luke 24:27 for a New Testament similar interpreters challenge with the Greek word lemma:πᾶς When Jesus was on the Road to Emmaus, how many different references did He use to make His point?

Sharon Hillam said:

Therefore, my BEST guess is that George F. Wright is saying YES, this is exactly the case, remarkable or not. It means "the whole place." Whereas, Gesenius is saying...not so fast. There are 8 other places where it means "every place" instead.

I (and it is only my opinion, so it's worth what you are paying for it [:D]) is that your summary is accurate. You have found 2 scholars who disagree on which sense of the word is being used: since the actual word can mean either. Context and comparing Scripture to Scripture (especially within the same human author and genre) is our task as indwelt students.

Are you familiar with D.A. Carson's booklet https://www.logos.com/product/6874/exegetical-fallacies-2nd-ed ? One of the fallacies Carson warns is our choices of what the word DOES mean, without considering what it CAN mean. Wright and Gesenius both seem to be ruling out the contrary possibility from the position each holds.

"We sometimes fail to appreciate how wide the total semantic range of a word is; therefore when we come to perform the exegesis of a particular passage, we do not adequately consider the potential options and unwittingly exclude possibilities that might include the correct one,"

D. A. Carson, Exegetical Fallacies, 2nd ed. (Carlisle, U.K.; Grand Rapids, MI: Paternoster; Baker Books, 1996), 57.

I provided the sense that HALOT concludes is present in your text, but here are 12 other options.

—1. a) all, the whole: b)  i) all, everything; ii) all: .
—2. preceding a determinate noun expressing a unit; the whole earth, my whole people, the whole of her.
—3. appositional and with suffix -  Israel, its whole, meaning the whole of Israel.
—4. preceding an indeterminate word: the whole mouth Is 9:11, (:: 9:16 every mouth), with the whole heart 2K 23:3.
—5. following an enumeration: total, in all: the total of the cities, in all they were Jos 21:26.
—6. preceding plural all: all of them Ps 102:27; all the firstfruits of everything Ezk 44:30.
—7. preceding collective all: a;;l men Gn 7:21.
—8. preceding a generic word, the individual members of which are focused: every: every man who was a son, i.e. every son Ex 1:22, all that is a city, i.e. every city Jr 4:29, in every place Ex 20:24,  every man 2S 15:2, everyone Is 1:23 9:16 Jr 6:13 Hab 1:9 Ps 29:9, at every getting hot, i.e. whenever they got hot Gn 30:41, whenever we call Dt 4:7.
—9. preceding a singular without an article: every: a) every nation Est 3:8, every house Is 24:10; b) everyone who strives after it 2C 30:18f and every one whose spirit God had stirred Ezr 1:5; c) all fighting men Ju 3:29.
—10. qualitative: a) of every kind,  any beast Lv 18:23 (:: 20:15), any thing Ru 4:7; b) of all sorts: all sorts of valuable objects Gn 24:10; c) as much as you can Sir 4330.
—11. with a negative that is in most cases separated, and therefore stressed: no … from no tree at all Gn 3:1, no work at all Ex 12:16, nothing whatever 2S 12:3, nothing at all Ps 49:18, not to eat any unclean thing Ju 13:14.
—12. with casus pendens -  any man who was sacrificing each time somebody sacrificed 1S 2:13, each time an enemy Ps 74:3.
—13.  in adverbial acc.: a) stressed: because ... still 2S 1:9, the whole duration, i.e. as long as Jb 27:3; b) ? completely (always before a verb, →  Is 30:5K, Hos 14:3, Ps 39:6.

Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 474–475.

Just accidental but illustrative, the snippet below is from the recently (last night) shipped resource on aramaic. It's at Elephantine on the upper-Nile River. What is interesting is the translation for 'fortress' (matching another YHWH temple at a 'fortress' in southern Judah), and how the temple would be used (demanded YHWH sacrifices, etc). There's also no apparent hint that an authoritative temple = an only temple yet.

Sharon Hillam said:

I've only been using Logos for a few months. Prior to that, my attempts to "drill down" (do exegesis) were primitive, at best. And as I said earlier in this thread, I struggle to even understand what's being presented in Lexicons since I'm unfamiliar with Greek and Hebrew grammar, syntax, and language "rules."

I've heard of Carson's book, Exegetical Fallacies, but I don't have it. (I just now added it to my Wish List, by the way.)

Exegetical work fascinates me; it also overwhelms me, at this point since I really don't know how to do it.

But I'm here (on Logos) to stay! And that means I'll keep popping up here in the forums frequently. So thanks for what you share. I read it...and I do my best to digest it. And what I can't (digest) I simply put on the back burner, for now. 

I would submit to you to do you own exegetical work before consulting scholars. With Logos Bible Software you have tools to do exactly that. So, your issue is training. I would recommend learnlogos.com to you and you attend his live webinars. Morris Proctor has live webinar if you can get on his mailing list which you can find at mpseminars.com. Additionally, Logos has their own training to help you get started on the Logos support page. The tools in the software will allow you to conduct your own work. I would also recommend you acquire a well known hermeneutics book, a standard bible study book, and an exegesis book or inductive bible study and read those because they all have rules to guide you. Enjoy your studies.