Daniel 11:33 — Word Study
WLCוּמַשְׂכִּ֣ילֵי עָ֔ם יָבִ֖ינוּ לָֽרַבִּ֑ים וְנִכְשְׁל֞וּ בְּחֶ֧רֶב וּבְלֶהָבָ֛ה בִּשְׁבִ֥י וּבְבִזָּ֖ה יָמִֽים׃
BSAThose with insightsâkal [having spiritual understanding, wise leaders] will instructbîyn▸ manyrab [a large number, numerous people] though for a timeyôwm [a period, many days] they will fallkâshal [stumble, be overthrown] by swordchereb [cutting instrument, weapon] or flamelehâbâh [fire, burning] or be capturedshᵉbîy [taken away, exiled] or plunderedbizzâh [robbed, taken by force, spoils of war]
| Greek | English | Parsing |
|---|---|---|
| וּמַשְׂכִּ֣ילֵי | and [those who] have insight of | Conjunction, verb hiphil participle (active) masculine plural common |
| עָ֔ם | [the] people | Noun common, masculine singular absolute |
| יָבִ֖ינוּ | they will give understanding | Verb, Hiphil, imperfect third person masculine plural |
| לָֽרַבִּ֑ים | to the many [people] | Preposition |
| וְנִכְשְׁל֞וּ | and they will stumble | Verb, Niphal, sequential perfect third person common plural |
| בְּחֶ֧רֶב | by sword | Preposition, noun common feminine singular absolute |
| וּבְלֶהָבָ֛ה | and by flame | Conjunction, preposition, noun common feminine singular absolute |
| בִּשְׁבִ֥י | by captivity | Preposition, noun common masculine singular absolute |
| וּבְבִזָּ֖ה | and by plunder | Conjunction, preposition, noun common feminine singular absolute |
| יָמִֽים׃ | days | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Those with insight will instruct many, though for a time they will fall by sword or flame, or be captured or plundered. |
| KJV | And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. |
| ASV | And they that are wise among the people shall instruct many; yet they shall fall by the sword and by flame, by captivity and by spoil, many days. |
| YLT | And the teachers of the people give understanding to many; and they have stumbled by sword, and by flame, by captivity, and by spoil — days. |
| WEB | “Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days. |
| BBE | And those who are wise among the people will be the teachers of the mass of the people: but they will come to their downfall by the sword and by the flame, being made prisoners and undergoing loss for a long time. |
Translations agree on the meaning of מַשְׂכִּילֵי — see How Translations Differ.
The sentence has a main clause followed by adverbial and prepositional phrases detailing the circumstances of the wise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbבִּין
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 — Daniel 11:33
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 — Prophecy of the End Timesgenerated
Daniel 11:33 speaks of those who possess insight and understanding, who will guide many despite facing severe trials. This passage emphasizes the resilience of the wise amidst persecution, paralleling themes found in other prophetic texts, such as Daniel 12:3-4 and Isaiah 32:3-4. The wise are depicted as enduring hardship for their faith and commitment to teaching others.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 12:3–4 | Then the wise will shine like the brightness of the heavens, and those who lead many to righteousness will shine like the stars forever and ever. |
| 2 | Isaiah 32:3–4 | Then the eyes of those who see will no longer be closed, and the ears of those who hear will listen. |
| 3 | Zechariah 8:20–23 | This is what the LORD of Hosts says: “Peoples will yet come—the residents of many cities— |
| 4 | Malachi 2:7 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. |
| 5 | Matthew 13:11–51 | He replied, “The knowledge of the mysteries of the kingdom of heaven has been given to you, but not to them. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — מַשְׂכִּילֵי, u.mas.Ki.leigenerated
The word מַשְׂכִּילֵי (*maskilē*) is a hiphil participle meaning 'those who have insight.' It is derived from the root שָׂכַל (*sakal*), which conveys the idea of being prudent or wise. This term encompasses the ability to understand, teach, and guide others, reflecting the role of wise leaders in the community.
In this context, those with insight are tasked with instructing many, indicating their responsibility to share knowledge and understanding, even when faced with adversity.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of מַשְׂכִּילֵי as 'those with insight.' The BSB, KJV, ASV, YLT, WEB, and BBE all reflect this understanding.
Sentence Structuregenerated
The main verb of the verse is יָבִ֖ינוּ (*ya.Vi.nu*), meaning 'they will give understanding.' It governs the subject, מַשְׂכִּילֵי (*maskilē*), which refers to those with insight, and is followed by a series of prepositional phrases detailing the circumstances of their suffering.
The structure emphasizes the teaching role of the wise, with the subsequent phrases outlining the trials they will face, creating a clear picture of their resilience in adversity.
Septuagint Backgroundgenerated
The Septuagint translates מַשְׂכִּילֵי as ἐννοούμενοι (*ennooumenoi*), meaning 'those who understand.' This choice highlights a focus on comprehension and insight, aligning with the Hebrew meaning but also suggesting a broader interpretation of understanding beyond mere instruction.
The Greek term emphasizes the cognitive aspect of wisdom, indicating that those who are wise not only teach but also grasp deeper truths.
In plain words — the whole versegenerated
Daniel 11:33 tells us that those who have insight will teach many people, but they will face challenges such as being harmed by sword or fire, or being taken captive or robbed. This highlights the struggles that wise leaders endure while guiding others.
Frequently Asked Questionsgenerated
Having insight means possessing spiritual understanding and wisdom, enabling one to teach and guide others effectively.
The verse mentions suffering by sword, flame, captivity, and plunder, indicating the severe trials faced by the wise.
Instructing many signifies the important role of the wise in leading and educating the community, especially during difficult times.
This verse connects to themes of perseverance and faithfulness found in other prophetic writings, emphasizing the enduring nature of wisdom amidst adversity.
Reflection Questionsgenerated
- In what ways can I seek to gain insight and understanding in my own life?
- How can I support those who teach and guide others during difficult times?
- What lessons can I learn from the resilience of the wise in this verse?
- How can I apply the teachings of those with insight to my daily life?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus reference this verse to discuss the trials faced by the wise and the importance of their teachings.
Verse 33. "And they that are learned among the people shall teach many and they shall fall by the sword and by fire and by captivity and by spoil for many days." The books of Maccabees relate the great sufferings the Jews endured at the…Early Church Fathers on Daniel 11 →
Those who properly use the knowledge supplied by God will utterly despise that fellow’s laws and will prefer death for the divine law to a life of godlessness.Early Church Fathers on Daniel 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 11:33 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they that understand among the people shall instruct many,.... Such as had a better understanding of divine things than others, had more light and knowledge in the sacred Scriptures, in the law
Read John Gill on Daniel 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
Read Robert Jamieson on Daniel 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSuch as Eleazar, that old scribe, /APC , and some others learned in the laws of God, and holy in heart and life, shall instruct many in the righteous ways of God, and retain them from apostacy when others fall off: yet many of the people shall fall, yea, of their pious and learned teachers, as well as their disciples, /APC ,56; 2Mac 6
Read Matthew Poole on Daniel 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 11:33 And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, [many] days.Ver. 33. And they that underaand, &c.] God shall provide, in the worst of times, that his people shall have teachers and faithful monitors. I find in the registers (and wonder at it, saith Mr Foxe) that, in Queen Mary’ s days, one neighbour resorting to, and conferring with another, eftsoons, with a few words of their first or second talk, did win and turn their minds to that wherein they desired to persuade them touching the truth of God’ s Word and sacraments. Yet they shall fall by the sword, and by flame.] The instructors…
Read John Trapp on Daniel 11 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(33) They that understand.—This is the name by which those are called who were spoken of in the last verse as “knowing their God.” (Comp. Daniel 12:10; Psalms 111:10.) Shall instruct many.—That is, their example shall give instruction to “the many” who yield to the flatteries mentioned in the last verse. They show them whither they are drifting. For illustration, see 1Ma 2:1, &c.; 2Ma 6:18. Others may be found in the history of any religious persecution. Yet they shall fall.—The prophecy obviously refers to martyrdom, but whether to the sufferings of “those who understand” or of “those who are instructed” is not clear. Probably both are intended, as appears from Daniel 11:35. The deaths…
Read Charles John Ellicott on Daniel 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 33. And they that understand] The apostles and primitive Christians in general, who understood from the prophets, and his own actions, that JESUS was the true MESSIAH. Instruct many] Preach the Gospel every where, and convert multitudes to the faith. Yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.] They were exposed to the malice and fury of their enemies, during TEN STATE PERSECUTIONS, and suffered all kinds of tortures, with but little intermission, for three hundred years.-Newton.
Read AdamClarke on Daniel 11 →CambridgeThe Cambridge Bible for Schools and Colleges33. And they that be wise] as the same word is rendered in A.V. of Daniel 12:3; Daniel 12:10. The verb means properly to shew understanding and discernment, such as may lead a man to act judiciously and bring him success; hence it is sometimes rendered prosper, or have good success, &c. See examples of the word in Joshua 1:7-8, 1 Samuel 18:5, Psalms 2:10, Proverbs 10:5; Proverbs 10:19 ‘he that refraineth his lips sheweth understanding,’ i.e. ‘acts judiciously,’ Isaiah 52:13. Here it is used, as a term of approbation, to denote those who, in a time of severe trial, shewed wisdom, by choosing the right course, and strenuously refusing to give up their faith. The name given to the loyal party…
Read Cambridge on Daniel 11 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd they that under stand among the people - Among the Hebrew people.
Read Albert Barnes on Daniel 11 →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
Those with insight will instruct many, though for a time they will fall by sword or flame, or be captured or plundered.
“Those who are wise among the people will instruct many; yet they will fall by the sword and by flame, by captivity and by plunder, many days.
Those with insight will instruct many, though for a time they will fall by sword or flame, or be captured or plundered.
These who are wise among the people will teach the masses. However, they will fall by the sword and by the flame, and they will be imprisoned and plundered for some time.
Tyndale line
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
And they that are wise among the people shall instruct many; yet they shall fall by the sword and by flame, by captivity and by spoil, many days.
And they that be wise among the people shall instruct many: yet they shall fall by the sword and by flame, by captivity and by spoil, many days.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
And they that vnderstand among the people, shall instruct many: yet they shall fall by sword, and by flame, by captiuitie and by spoile many dayes.
Strictly literal
And they that are wise among the people shall instruct the many; and they shall fall by the sword, and by flame, by captivity, and by spoil, [many] days.
And the teachers of the people give understanding to many; and they have stumbled by sword, and by flame, by captivity, and by spoil — days.
And the teachers of the people give understanding to many; and they have stumbled by sword, and by flame, by captivity, and by spoil—days.
And the intelligent among the people will impart understanding to many: yet they will stumble through the sword, and through flame, through captivity, and through being plundered for some time.
The wise among the people will make many understand. But they will stumble by the sword and by flame; they will stumble into captivity and into being robbed for days.
From the Latin
And they that are learned among the people shall teach many: and they shall fall by the sword, and by fire, and by captivity, and by spoil for many days.
Simplified
Wise leaders of the people will teach many, though for a time they will be killed by sword and fire, or they will be imprisoned and robbed.
And those who are wise among the people will be the teachers of the mass of the people: but they will come to their downfall by the sword and by the flame, being made prisoners and undergoing loss for a long time.
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 is supported by the Septuagint, which matches nine of the ten words. The Dead Sea Scrolls fragment 6Q7 contains seven words from this verse, with the rest supplied by an editor. This indicates a strong textual agreement among these ancient witnesses.
וּמַשְׂכִּ֣ילֵי עָ֔ם יָבִ֖ינוּ לָֽרַבִּ֑ים וְנִכְשְׁל֞וּ בְּחֶ֧רֶב וּבְלֶהָבָ֛ה בִּשְׁבִ֥י וּבְבִזָּ֖ה יָמִֽים׃
9 of the 10 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.
[לרבים] [ונכשלו] [בחרב] [ובלהבה] [ובשבי] [ובבזה] [ימים]
7 words of the verse are on this fragment — 7 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 Daniel 11:33
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 שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine plural commonHC/Vhrmpc
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…
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
HNcmsa — Noun common · masculine singular absoluteHNcmsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
V-Hiphil-Imperf-3mp — Verb · Hiphil · imperfect third person masculine pluralHVhi3mp
רַב (rav) means much, many, or great, often used in contrast to מְעַט (me'at). It can describe abundance in quantity or rank and is also used as a noun for chief or captain. The word conveys a range of meanings from numerous to exceedingly, and it can function as both an adjective and a noun.
רַב 429 adj. much, many, great
(oft. opp. מְעַט)
much: of substances
esp. of collectives, numerous
pl. many
רַב as subst. coll. pers.
cstr. = abounding in
מִן comp. = more numerous than
רַב = abundant, enough
as adv. much, exceedingly
less oft. great
base
רַב 49 n.m. chief
base
H7227a רַב much, many, great . (oft. opp. מְעַט) . . much: of substances
. esp. of collectives, numerous
. pl. many
. רַב as subst. coll. pers.
. cstr. = abounding in
. + מִן comp. = more numerous than
. רַב = abundant, enough
. as adv. much, exceedingly
. less oft. great
H7227b רַב chief
7227 rab rab
by contracted from 7231; abundant (in quantity, size, age,
number, rank, quality):--(in) abound(-undance, -ant, -antly),
captain, elder, enough, exceedingly, full, great(-ly, man,
one), increase, long (enough, (time)), (do, have) many(-ifold,
things, a time), ((ship-))master, mighty, more, (too, very)
much, multiply(-tude), officer, often(-times), plenteous,
populous, prince, process (of time), suffice(-lent).
see HEBREW for 07231
רַב (rav) — many.
adj
1) much, many, great
1a) much
1b) many
1c) abounding in
1d) more numerous than
1e) abundant, enough
1f) great
1g) strong
1h) greater than
adv
1i) much, exceedingly
רַב (rav) — chief.
captain, chief
Aramaic equivalent: rav.re.van (רַבְרְבָן "noble" H7261)
רַב (rav) — (Sidon) the Great.
Combined with tsi.don (צִידוֹן "Sidon" H6721H)
§ captain, chief
Prep | Adj — PrepositionHRd/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
כָּשַׁל (kashal) means to stumble or totter, often due to weakness. It can refer to physical stumbling, as well as metaphorical weakness or failure. The verb has various forms, including causing others to stumble or making them weak. The entries suggest a range of meanings from literal stumbling to broader implications of ruin and weakness.
כָּשַׁל vb. stumble, stagger, totter
Qal
stumble at, over, something (lit. by means of)
totter
Niph.
stumble
be tottering, feeble
Pi. only apparent
Hiph.
cause to stumble
make feeble, weak
Hoph. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
base
H3782 כָּשַׁל stumble, stagger, totter .. stumble at, over, something (lit. by means of)
. totter
. . stumble
. be tottering, feeble
. only apparent
. . cause to stumble
. make feeble, weak
. either and let them be ones who have stumbled before thee, i.e. regard them as such, or and let them be ones overthrown before thee
3782 kashal kaw-shal'
a primitive root; to totter or waver (through weakness of the
legs, especially the ankle); by implication, to falter,
stumble, faint or fall:--bereave (from the margin), cast down,
be decayed, (cause to) fail, (cause, make to) fall
(down, -ing), feeble, be (the) ruin(-ed, of), (be) overthrown,
(cause to) stumble, X utterly, be weak.
כָּשַׁל (ka.shal) — to stumble.
1) to stumble, stagger, totter
1a) (Qal)
1a1) to stumble
1a2) to totter
1b) (Niphal)
1b1) to stumble
1b2) to be tottering, be feeble
1c) (Hiphil)
1c1) to cause to stumble, bring injury or ruin to, overthrow
1c2) to make feeble, make weak
1d) (Hophal) to be made to stumble
1e) (Piel) bereave
Conj | V-Niphal-3cp — Verb · Niphal · sequential perfect third person common pluralHc/VNq3cp
חֶ֫רֶב (chereb) means 'sword' and can also refer to other cutting instruments like knives and tools. It is derived from a root meaning 'drought,' highlighting its destructive nature. The term is used in various contexts in the Old Testament, primarily to denote weapons.
חֶ֫רֶב 411 n.f. sword (as weapon)
base
H2719 חֶ֫רֶב sword (as weapon)
2719 chereb kheh'-reb
from 2717; drought; also a cutting instrument (from its
destructive effect), as a knife, sword, or other sharp
implement:--axe, dagger, knife, mattock, sword, tool.
see HEBREW for 02717
חֶ֫רֶב (che.rev) — sword.
1) sword, knife
1a) sword
1b) knife
1c) tools for cutting stone
Prep | N-fs — Preposition · noun common feminine singular absoluteHR/Ncfsa
sord.
See ARMOR, III, 5.
Sword
Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).
It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a…
[ARMS, ARMOR]
The Hebrew word לֶהָבָה (*lehabah*) means 'flame' and can also refer to the 'tip' or 'head of a spear.' It is a feminine form of the related word לַ֫הַב (*lahav*). The entries consistently highlight these meanings without significant disagreement.
לֶהָבָה n.f. id. [לַ֫הַב]
flame, poet.
point, head of spear
base
H3852 לֶהָבָה id. [לַ֫הַב] . flame, poet.
. point, head of spear
3852 lehabah leh-aw-baw'
or lahebeth {lah-eh'-beth}; feminine of 3851, and meaning the
same:--flame(-ming), head (of a spear).
see HEBREW for 03851
לֶהָבָה (le.ha.vah) — flame.
1) flame
2) tip of weapon, point, head of spear
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
שְׁבִי (shbiy) refers to captivity or captives, encompassing both the state of being captured and the individuals who are captured. It is derived from the root that conveys the idea of being exiled or taken away. The term can be used to describe both abstract and concrete forms of captivity, including prisoners and booty.
שְׁבִי n.m. captivity, captives (coll.)
base
[שָׁבִי adj. vel n.m. whence] שְׁבִיָּה n.f. captive
base
H7628a שְׁבִי captivity, captives (coll.) H7628b שָׁבִי adj. vel n. m. whence שְׁבִיָּה n. f. captive
7628 shbiy sheb-ee'
from 7618; exiled; captured; as noun, exile (abstractly or
concretely and collectively); by extension,
booty:--captive(-ity), prisoners, X take away, that was
taken.
see HEBREW for 07618
שְׁבִי (she.vi) — captivity.
1) captivity, captives
1a) (state of) captivity
1b) (act of) capture
1c) captives
שָׁבִי (sh.vi) — captive.
captive
Prep | N-cs — Preposition · noun common masculine singular absoluteHR/Ncmsa
kap-tiv'-i-ti (galah, galuth, shebhuth, shibhyah; metoikesia):
I. OF THE NORTHERN KINGDOM (THE WORK OF ASSYRIA)
1. Western Campaigns of Shalmaneser II, 860-825 BC
2. Of Rimmon-nirari III, 810-781 BC
3. Of Tiglath-pileser III, 745-727 BC
4. Of Shalmaneser IV, 727-722 BC--Siege of Samaria
5. Samaria Captured by Sargon, 722 BC
6. Depopulation and Repopulation of Samaria
7. The Ten Tribes in Captivity
II. OF JUDAH (THE WORK OF THE CHALDAEAN POWER)
Southern Kingdom and House of David
1. Break-up of Assyria
2. Downfall of Nineveh, 606 BC
3. Pharaoh Necoh's Revolt
4. Defeat at Carchemish, 604 BC
5. The New Babylonian Empire under Nebuchadrezzar, 604-562 BC
The Mission of Jeremiah, 626-580 BC
6. Revolt and Punishment of Jehoiakim, 608-597 BC
7. Siege and Surrender of Jerusalem under Jehoiachin, 597 BC
8. First Deportation, 597 BC
The Baskets of Figs
9. The Ministry of Ezekiel, 592-570 BC
Captivity
(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities…
God often punished the sins of the Jews be captivities or servitudes, according to his threatenings, De 28:1-68. Their first captivity, however, from which Moses delivered them, should be considered rather as a permission of Providence, than as a punishment for sin. There were six subjugations of the twelve tribes during the period of the judges. But the most remarkable captivities, or rather expatriations of the Hebrews, were whose of Israel and Judah under the regal government. Israel was first carried away in part about B. C. 740, by Tiglath-pileser, 2Ki 15:29. The tribes east of the Jordan, with parts of Zebulun and Naphtali, Isa 9:1, were the first sufferers. Twenty years later, Shalmanezer carried away the remainder,
→ Of the Israelites foretold Le 26:33; De 28:36
→ Of the ten tribes 2Ki 17:6,23,24; 18:9-12
→ Of Judah in Babylon, prophecy of Isa 39:6; Jer 13:19; 20:4; 25:2-11; 32:28
→ Fulfilled 2Ki 24:11-16; 25; 2Ch 36; Jer 52:28-30
בִּזָּה (bizzah) is a feminine noun meaning spoil or booty, often associated with plunder. It is derived from another Hebrew word, בָּזָה (bāzāh), which relates to the concept of taking or seizing. The term appears in contexts referring to prey or spoils of war.
בִּזָּה n.f. spoil, booty (late)
base
H961 בִּזָּה
961 bizzah biz-zaw'
feminine of 957; booty:--prey, spoil.
see HEBREW for 0957
בִּזָּה (biz.zah) — plunder.
spoil, booty
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular absoluteHC/R/Ncfsa
יוֹם (yowm) means 'day' and refers to a division of time, contrasting with night. It can denote a literal 24-hour period, a general time span, or even a year. The term is used in various contexts, including the 'day of Yahweh,' which signifies a time of divine judgment. It also appears in phrases indicating temporal references like today, yesterday, and tomorrow.
יוֹם 2285 n.m. day
day, opp. night
Day as division of time
יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
Pl. days of anyone
Days
יוֹם = time
Phrases
base
H3117 יוֹם day . day, opp. night
. Day as division of time
. יוֹם י׳ day of Yahweh, chiefly as time of his coming in judgment, involving often blessedness for righteous
. Pl. days of anyone
. Days
. יוֹם = time
. Phrases
3117 yowm yome
from an unused root meaning to be hot; a day (as the warm
hours), whether literal (from sunrise to sunset, or from one
sunset to the next), or figurative (a space of time defined by
an associated term), (often used adverb):--age, + always, +
chronicals, continually(-ance), daily, ((birth-), each, to)
day, (now a, two) days (agone), + elder, X end, + evening, +
(for) ever(-lasting, -more), X full, life, as (so) long as
(... live), (even) now, + old, + outlived, + perpetually,
presently, + remaineth, X required, season, X since, space,
then, (process of) time, + as at other times, + in trouble,
weather, (as) when, (a, the, within a) while (that), X whole
(+ age), (full) year(-ly), + younger.
יוֹם (yom) — day.
: day/when/time/period
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: old.
: old/(full/many)[days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
1b2a) a working day, a day's journey
1c) days, lifetime (pl.)
1d) time, period (general)
1e) year
1f) temporal references
1f1) today
1f2) yesterday
1f3) tomorrow
יוֹם (yom) — day: year.
: year[of_days]
1) day, time, year
1a) day (as opposed to night)
1b) day (24 hour period)
1b1) as defined by evening and morning in Genesis 1
1b2) as a division of time
N-mp — Noun common · masculine plural absoluteHNcmpa