Daniel 11:35 — Word Study
WLCוּמִן־ הַמַּשְׂכִּילִ֣ים יִכָּֽשְׁל֗וּ לִצְר֥וֹף בָּהֶ֛ם וּלְבָרֵ֥ר וְלַלְבֵּ֖ן עַד־ עֵ֣ת קֵ֑ץ כִּי־ ע֖וֹד לַמּוֹעֵֽד׃
BSASome ofmin the wisesâkal [understanding, prudent ones] will fallkâshal▸ [stumble, be refined] so that they may be refinedtsâraph [tried] purifiedbârar [made clean, cleansed] and made spotlesslâban [whitened, purified] untilʻad the timeʻêth [end, conclusion] of the endqêts [final extremity, last event] forkîy it will stillʻôwd [yet, continue to] come at the appointed timemôwʻêd [set, designated, season, occasion]
| Greek | English | Parsing |
|---|---|---|
| וּמִן־ | and some of | Conjunction, preposition |
| הַמַּשְׂכִּילִ֣ים | those [who] have insight | Particle, verb hiphil participle (active) masculine plural |
| יִכָּֽשְׁל֗וּ | they will stumble | Verb, Niphal, imperfect third person masculine plural |
| לִצְר֥וֹף | to refine | Preposition, verb qal infinitive construct common |
| בָּהֶ֛ם | them | Preposition, suffix |
| וּלְבָרֵ֥ר | and to purge [them] | Conjunction, preposition, verb piel infinitive construct common |
| וְלַלְבֵּ֖ן | and to purify [them] | Conjunction, preposition, verb hiphil infinitive construct common |
| עַד־ | until | Preposition |
| עֵ֣ת | [the] time of | Noun common, both singular construct |
| קֵ֑ץ | [the] end | Noun common, masculine singular absolute |
| כִּי־ | for | Particle |
| ע֖וֹד | [it is] still | Adv |
| לַמּוֹעֵֽד׃ | to the appointed time | Preposition, noun common masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Some of the wise will fall, so that they may be refined, purified, and made spotless until the time of the end, for it will still come at the appointed time. |
| KJV | And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. |
| ASV | And some of them that are wise shall fall, to refine them, and to purify, and to make them white, even to the time of the end; because it is yet for the time appointed. |
| YLT | And some of the teachers do stumble for refining by them, and for purifying, and for making white — till the end of the time, for [it is] yet for a time appointed. |
| WEB | Some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed. |
| BBE | And some of those who are wise will have wisdom in testing themselves and making themselves clean, till the time of the end: for it is still for the fixed time. |
All translations agree on the meaning of יִכָּֽשְׁל֗וּ — see How Translations Differ.
The sentence structure centers around the main action of the wise falling, with multiple phrases explaining the purpose and timing of this event.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbכָּשַׁל
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 11:35
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 Trials of the Wisegenerated
Daniel 11:35 describes a time when some of the wise will stumble, but this falling is not without purpose. It serves to refine and purify them, preparing them for the end times. This theme of purification through trials is echoed throughout the Scriptures, emphasizing God's intention to strengthen His people during difficult periods, as seen in passages like 1 Peter 1:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 11:33 | Those with insight will instruct many, though for a time they will fall by sword or flame, or be captured or plundered. |
| 2 | Daniel 8:10 | It grew as high as the host of heaven, and it cast down some of the host and some of the stars to the earth, and trampled them. |
| 3 | Matthew 16:17 | Jesus replied, “Blessed are you, Simon son of Jonah! For this was not revealed to you by flesh and blood, but by My Father in heaven. |
| 4 | Matthew 26:56–69 | But this has all happened so that the writings of the prophets would be fulfilled.” Then all the disciples deserted Him and fled. |
| 5 | John 20:25 | So the other disciples told him, “We have seen the Lord!” But he replied, “Unless I see the nail marks in His hands, and put my finger where the nails have been, and put my hand into His side, I will never believe.” |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — יִכָּֽשְׁל֗וּ, yi.ka.she.Lugenerated
The verb כָּשַׁל (*kashal*) means to stumble or fall, often due to weakness. In this context, it refers to the wise experiencing trials that lead to their refinement. The Niphal form indicates a passive or reflexive action, suggesting that they are not merely falling but are being brought to a state of refinement.
This falling is purposeful, leading to a process of testing and purification, which is a common biblical theme. The wise are not abandoned in their stumbling; rather, their experience serves to make them stronger and more faithful.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb is יִכָּֽשְׁל֗וּ, they will stumble, which governs the entire sentence. The structure includes several infinitive phrases that describe the purpose of their stumbling: to refine, to purge, and to purify.
The Hebrew word order emphasizes the actions that follow the main verb, highlighting the intended outcomes of refinement and purification as a result of the trials faced by the wise.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word διανοηθήσονται for יִכָּֽשְׁל֗וּ, indicating a deeper intellectual or mental stumbling rather than just a physical fall. This choice suggests an interpretation that emphasizes the internal struggle of the wise during their trials.
This rendering may reflect a broader understanding of the challenges faced, highlighting the mental and spiritual aspects of their purification process.
In plain words — the whole versegenerated
Daniel 11:35 explains that some wise individuals will stumble, but this is for a purpose: to refine and purify them until the end times. This process is essential for their preparation, as they will be made clean and ready for what is to come.
Frequently Asked Questionsgenerated
The falling of the wise refers to the trials and hardships they will face, which are intended to refine and purify them.
Refinement is necessary to prepare the wise for the challenges of the end times, ensuring they are spiritually ready.
This verse reflects the biblical theme of purification through trials, similar to how God refines His people in other passages.
The appointed time signifies a predetermined moment in God's plan when these events will unfold, emphasizing the certainty of His timing.
Reflection Questionsgenerated
- In what ways have I experienced refinement through challenges in my own life?
- How can I support others who are going through trials, helping them to see the purpose in their struggles?
- What does it mean for me to be wise in the face of adversity?
- How can I prepare myself spiritually for the appointed times in my life?
The early church on this verse — how the Fathers read it
The early church fathers comment on this verse to explain the trials faced by the wise and their purpose in God's plan. Quotations from John Chrysostom, Theodoret of Cyrus, and Ishodad of Merv are provided.
Daniel gave the reason why God permitted them to be involved in such trials. What is the reason? “To purge them, to choose them and to make them white until the time of the end” … so as to cleanse them and to show who among them was…Early Church Fathers on Daniel 11 →
Many of those who seem to be godly will turn to the other direction. “So that they may be refined.” … These things will not harm the people of this time;Early Church Fathers on Daniel 11 →
When the priests, who give scandal, that is, the wise ones with regard to evil … are overturned and fall, they will become a furnace of testing before everybody’s eyes,Early Church Fathers on Daniel 11 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 11:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd some of them of understanding shall fall,.... Not into sin, or from the religion they profess; and the doctrines they have an understanding of, and have instructed others in; but into distresses
Read John Gill on Daniel 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
Read Robert Jamieson on Daniel 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo try them: we see hereby that the best of men have some dross, which makes afflictions, yea, fiery trials, necessary for them, for the word signifies all kind of examination and trials, either as founders try metals to purge them, or as corn is winnowed to cleanse it from chaff, or as fullers that wash and scour to take out spots, . Even to the time of the end: now mark here the Spirit of God seems to slide into the Roman monarchy, for this began in the reign of Antiochus, so that he did begin that which the Romans afterward in process of time acted more highly against the Jews and Christians too. For Antiochus is made by all a type of antichrist; as Maldonate confesseth. And thus you…
Read Matthew Poole on Daniel 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 11:35 And [some] of them of understanding shall fall, to try them, and to purge, and to make [them] white, [even] to the time of the end: because [it is] yet for a time appointed.Ver. 35. And some of them of understanding shall fall.] Depth of divine knowledge, and height of holiness, is no target against persecution; the best fall under it soonest. None out of hell have ever suffered more than saints. To try them.] As hard weather tries what health: hang heavy weights on rotten boughs, and they suddenly break. Withered leaves fall off in a strong wind; not so the green, that have sap. And to purge, and to make them white.] As foul and stained clothes are whitened by lying abroad in…
Read John Trapp on Daniel 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(35) Some of them.—The reason of this persecution is revealed. Whilst in Daniel 11:33 it appears that the sufferings of “those that understand” would instruct others, it appears that they would themselves profit by their sufferings. These gradations are mentioned (1) “to try “—i.e., to refine, as a precious metal is refined by fire; (2) “to purge “—i.e., to separate the bad from the good; (3) “to make white”—i.e., to cause them to become completely purified. (Comp. Psalms 51:7; Isaiah 1:18). In this way the dissemblers are made known. The patient example of the sufferers is followed by others who are faithful, while the “flatterers” become open apostates.
Read Charles John Ellicott on Daniel 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 35. And some of them of understanding] Disputes on certain points of religion soon agitated the Christian Church; and now, having no outward persecution, they began to persecute each other. And many excellent men, men of understanding, fell victims because they would not embrace erroneous doctrines, when professed by the state. But this was permitted,- To try them, and to purge, and to make them white] To bring all to the pure profession, possession, and practice of Christianity. To the time of the end] To the time that God shall cause pure and undefiled religion every where to prevail. But when is the time appointed for this?
Read AdamClarke on Daniel 11 →
CambridgeThe Cambridge Bible for Schools and Colleges35. And some of them that be wise (Daniel 11:33) shall fall, to refine among them (among the people at large), and to cleanse, and to make white] The martyrdom of some of the godly leaders in the struggle would have the effect of testing the faith of the people at large, and of confirming and perfecting the character of those who were loyal. Cf. Daniel 12:10. to refine] the word means properly to smelt gold or silver ore (or alloy), so as to free the noble metal from impurities; it is then often used figuratively, sometimes of testing, sometimes of purifying, by severe discipline: cf. Isaiah 1:25, ‘and smelt away as with lye thy dross’; Jeremiah 6:29, ‘in vain the smelter smelteth, for the…
Read Cambridge on Daniel 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleAnd some of them understanding shall fall - Some of those who have a correct understanding of religion, and who have joined the army from pure motives.
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
Some of the wise will fall, so that they may be refined, purified, and made spotless until the time of the end, for it will still come at the appointed time.
Some of those who are wise will fall—to refine them, and to purify, and to make them white, even to the time of the end, because it is yet for the time appointed.
Some of the wise will fall so that they may be refined, purified, and made spotless until the time of the end, for it will still come at the appointed time.
Even some of the wise will stumble, resulting in their refinement, purification, and cleansing until the time of the end, for it is still for the appointed time.
Tyndale line
And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
And some of them that are wise shall fall, to refine them, and to purify, and to make them white, even to the time of the end; because it is yet for the time appointed.
And some of them that be wise shall fall, to refine them, and to purify, and to make them white, even to the time of the end: because it is yet for the time appointed.
And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
And some of the of vnderstanding shall fall to trie them, and to purge, and to make them white, till the time be out: for there is a time appointed.
Strictly literal
And [some] of the wise shall fall, to try them, and to purge and to make them white, to the time of the end: for it shall yet be for the time appointed.
And some of the teachers do stumble for refining by them, and for purifying, and for making white — till the end of the time, for [it is] yet for a time appointed.
And some of the teachers stumble for refining by them, and for purifying, and for making white—until the end of the time, for [it is] yet for a time appointed.
And some of the intelligent will stumble, to make a purification among them, and to select and to cleanse them, until the time of the end; because it is yet for the time appointed.
Some of the wise will stumble so that refining will happen to them, and cleansing, and purifying, until the time of the end. For the appointed time is still to come.
From the Latin
And some of the learned shall fall, that they may be tried, and may be chosen, and made white even to the appointed time, because yet there shall be another time.
Simplified
Some of the wise will be killed, so that they may be refined and purified and cleansed until the time of the end, for the predicted time is still to come.
And some of those who are wise will have wisdom in testing themselves and making themselves clean, till the time of the end: for it is still for the fixed 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 and the Septuagint align closely, with 12 of the 13 words matched. The Dead Sea Scrolls show some words supplied by an editor, indicating a degree of preservation but also some textual restoration.
וּמִן־ הַמַּשְׂכִּילִ֣ים יִכָּֽשְׁל֗וּ לִצְר֥וֹף בָּהֶ֛ם וּלְבָרֵ֥ר וְלַלְבֵּ֖ן עַד־ עֵ֣ת קֵ֑ץ כִּי־ ע֖וֹד לַמּוֹעֵֽד׃
12 of the 13 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.
[ומן] [המשכילים] [יכשלו] [לצרוף] [ב׳הם] [ולברר] [וללבן] עד עת [קץ] [כי] [עוד] [למועד]
2 words on the leather — 11 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 11:35
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 מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
Conj | Prep — Conjunction · prepositionHC/R
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…
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)
Art | V-Hiphil — Particle · verb hiphil participle (active) masculine pluralHTd/Vhrmpa
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
V-Niphal-Imperf-3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
בָּרַר (barar) is a Hebrew verb meaning to purify, select, or choose. It encompasses a range of actions including cleansing, polishing, and testing. The word appears in various forms, such as purging or proving oneself, and is notably used in the context of making something bright or clean. There are no significant disagreements among the lexicons regarding its meanings.
[בָּרַר] vb. purify, select
Qal
purge out, purify
choose, select, only Pt. and in Chronicler
cleanse, make shining, polish
test, prove
Niph. purify oneself
Pi. purify
Hiph.
purify, cleanse
polish arrows
Hithp.
purify oneself
shew oneself pure, just, kind
base
H1305 [בָּרַר] purify, select .. purge out, purify
. choose, select, only Pt. and in Chronicler
. cleanse, make shining, polish
. test, prove
. purify oneself
. purify
. . purify, cleanse
. polish arrows
. . purify oneself
. shew oneself pure, just, kind
1305 barar baw-rar'
a primitive root; to clarify (i.e. brighten), examine,
select:--make bright, choice, chosen, cleanse (be clean),
clearly, polished, (shew self) pure(-ify), purge (out).
בָּרַר (ba.rar) — to purify.
1) to purify, select, polish, choose, purge, cleanse or make bright, test or prove
1a) (Qal)
1a1) to purge, purge out, purify
1a2) to choose, select
1a3) to cleanse, make shining, polish
1a4) to test, prove
1b) (Niphal) to purify oneself
1c) (Piel) to purify
1d) (Hiphil)
1d1) to purify
1d2) to polish arrows
1e) (Hithpael)
1e1) to purify oneself
1e2) to show oneself pure, just, kind
Conj | Prep | V-Piel-Inf-a — Conjunction · preposition · verb piel infinitive construct commonHC/R/Vpcc
The Hebrew word לָבֵן (*laben*) has two primary meanings: to be white and to make bricks. It can refer to the process of becoming white or purifying in an ethical sense, as well as the act of making bricks. The entries indicate that it is derived from a primitive root and is used in various forms, including Hiphil and Hithpael.
[לָבֵן] vb. be white
Hiph.
make white = purify (ethical)
shew whiteness, grow white, of fig tree, stripped by locusts
Hithp. be purified
base
[לָבַן] vb. denom. make brick
base
H3835a לָבֵן be white H3835b לָבַן vb. denom. make brick
3835 laban law-ban'
a primitive root; to be (or become) white; also (as
denominative from 3843) to make bricks:--make brick, be (made,
make) white(-r).
see HEBREW for 03843
לָבֵן (la.ven) — to whiten.
1) to be white
1a) (Hiphil)
1a1) to make white, become white, purify
1a2) to show whiteness, grow white
1b) (Hithpael) to become white, be purified (ethical)
לָבַן (la.van) — to make bricks.
(Qal) to make bricks
Conj | Prep | V-Hiphil-Inf-a — Conjunction · preposition · verb hiphil infinitive construct commonHC/R/Vhcc
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular constructHNcbsc
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…
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
N-ms — Noun common · masculine singular absoluteHNcmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
stil: "To be still" is "to keep silence" (Ps 4:4, etc.) and so "to be quiet" (Ps 107:29, etc.) or "inactive" in any way (Jud 18:9; 1Ki 22:3; Zec 1:11, etc.). So "be still" in Ps 46:10 means "desist from your war" (compare the Revised Version margin "let be"). The "still small voice" of 1Ki 19:12 (the Revised Version margin "sound of gentle stillness") is due to taking the Hebrew demamah in its literal force of "silent," but the word here means "whisper"--"a whispering, little voice." This familiar passage…
מוֹעֵד (mo'ed) refers to an appointed time, place, or meeting, often associated with festivals and sacred seasons. It can denote a specific appointment or assembly, and is linked to the concept of a tent of meeting. The word is derived from a root meaning to appoint, and encompasses a range of meanings related to scheduled gatherings and designated locations.
מוֹעֵד 223 n.m. appointed time, place, meeting
appointed time
appointed meeting
appointed place
appointed sign, signal
tent of meeting
base
H4150 מוֹעֵד appointed time, place, meeting . appointed time
. appointed meeting
. appointed place
. appointed sign, signal
. tent of meeting
4150 mow`ed mo-ade'
or moled {mo-ade'}; or (feminine) moweadah (2 Chronicles
8:13) {mo-aw-daw'}; from 3259; properly, an appointment, i.e.
a fixed time or season; specifically, a festival;
conventionally a year; by implication, an assembly (as
convened for a definite purpose); technically the
congregation; by extension, the place of meeting; also a
signal (as appointed beforehand):--appointed (sign, time),
(place of, solemn) assembly, congregation, (set, solemn)
feast, (appointed, due) season, solemn(-ity), synogogue, (set)
time (appointed).
see HEBREW for 03259
מוֹעֵד (mo.ed) — meeting: time appointed.
: time_appointed
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: festival.
: festival
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting.
: meeting
1) appointed place, appointed time, meeting
1a) appointed time
1a1) appointed time (general)
1a2) sacred season, set feast, appointed season
1b) appointed meeting
1c) appointed place
1d) appointed sign or signal
1e) tent of meeting
מוֹעֵד (mo.ed) — meeting: signal appointed.
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
