Daniel 2:10 — Word Study
WLCעֲנ֨וֹ כַשְׂדָּאֵ֤י קֳדָם־ מַלְכָּא֙ וְאָ֣מְרִ֔ין לָֽא־ אִיתַ֤י אֲנָשׁ֙ עַל־ יַבֶּשְׁתָּ֔א דִּ֚י מִלַּ֣ת מַלְכָּ֔א יוּכַ֖ל לְהַחֲוָיָ֑ה כָּל־ קֳבֵ֗ל דִּ֚י כָּל־ מֶ֙לֶךְ֙ רַ֣ב וְשַׁלִּ֔יט מִלָּ֤ה כִדְנָה֙ לָ֣א שְׁאֵ֔ל לְכָל־ חַרְטֹּ֖ם וְאָשַׁ֥ף וְכַשְׂדָּֽי׃
BSAThe astrologersKasday [Chaldeans, skilled in astrology and wisdom] answeredʻănâh the kingmelek ◂Nolâʼ oneʻal [not a single person, no human being] on earthyabbesheth△ [the dry land, the planet] canyᵉkêl dochăvâʼ what the kingmelek requestsmillâh [demands, commands] ◂Nolâʼ kingmelek [ruler, monarch] however greatrab [powerful, mighty] and powerfulshallîyṭ [ruling, having authority] has ever askedshᵉʼêl [requested, inquired] anythingmillâh like thisdên [such a thing, a similar matter] of anykôl magiciancharṭôm [one who practices divination] enchanterʼashshâph [conjurer, one who claims to have secret knowledge] or astrologerKasday [Chaldean, one who studies the stars]
| Greek | English | Parsing |
|---|---|---|
| עֲנ֨וֹ | they replied | Verb, Qal, perfect third person masculine plural |
| כַשְׂדָּאֵ֤י | Chaldeans the | Noun gentilic masculine plural determined, particle |
| קֳדָם־ | before | Noun common, both singular construct |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְאָ֣מְרִ֔ין | and [they were] saying | Conjunction, verb qal participle (active) masculine plural |
| לָֽא־ | not | Particle |
| אִיתַ֤י | there | Noun common, both singular absolute |
| אֲנָשׁ֙ | [is] a person | Noun common, both singular absolute |
| עַל־ | on | Preposition |
| יַבֶּשְׁתָּ֔א | earth the | Noun common feminine singular determined, particle |
| דִּ֚י | who | Conjunction |
| מִלַּ֣ת | [the] matter of | Noun common, feminine singular construct |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| יוּכַ֖ל | he will be able | Verb, Qal, imperfect third person masculine singular |
| לְהַחֲוָיָ֑ה | to declare | Preposition, verb hiphil infinitive construct common |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֗ל | because | Noun common, both singular absolute |
| דִּ֚י | that | Conjunction |
| כָּל־ | any | Noun common, both singular construct |
| מֶ֙לֶךְ֙ | king | Noun common, both singular absolute |
| רַ֣ב | great | Adj |
| וְשַׁלִּ֔יט | and powerful | Conjunction |
| מִלָּ֤ה | a matter | Noun common, feminine singular absolute |
| כִדְנָה֙ | like this | Preposition, particle |
| לָ֣א | not | Particle |
| שְׁאֵ֔ל | he has asked | Verb, Qal, perfect third person masculine singular |
| לְכָל־ | to any | Preposition, noun common both singular construct |
| חַרְטֹּ֖ם | magician | Noun common, both singular absolute |
| וְאָשַׁ֥ף | and conjurer | Conjunction, noun common both singular absolute |
| וְכַשְׂדָּֽי׃ | and Chaldean | Conjunction, noun gentilic both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The astrologers answered the king, “No one on earth can do what the king requests! No king, however great and powerful, has ever asked anything like this of any magician, enchanter, or astrologer. |
| KJV | ¶ The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. |
| ASV | The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king’s matter, forasmuch as no king, lord, or ruler, hath asked such a thing of any magician, or enchanter, or Chaldean. |
| YLT | The Chaldeans have answered before the king, and are saying, 'There is not a man on the earth who is able to shew the king's matter; therefore, no king, chief, and ruler, hath asked such a thing as this of any scribe, and enchanter, and Chaldean; |
| WEB | The Chaldeans answered the king and said, “There is not a man on the earth who can show the king’s matter, because no king, lord, or ruler has asked such a thing of any magician, enchanter, or Chaldean. |
| BBE | Then the Chaldaeans said to the king in answer, There is not a man on earth able to make clear the king's business; for no king, however great his power, has ever made such a request to any wonder-worker or user of secret arts or Chaldaean. |
Where they part company is מֶ֙לֶךְ֙ — see How Translations Differ.
The structure includes a main clause followed by exclamatory and comparative clauses, emphasizing the astrologers' inability and the uniqueness of the king's request.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
1 of 30 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 2:10
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 King's Impossible Requestgenerated
Daniel 2:10 shows the astrologers expressing their inability to meet the king's demands, emphasizing the extraordinary nature of his request. This moment reveals the tension between the king's authority and the limitations of human wisdom, as the astrologers assert that no one on earth can fulfill such a request. This situation sets the stage for God's intervention through Daniel, who later provides the interpretation of the king's dream.
Cross References
The Key Word — עֲנ֨וֹ, a.Nogenerated
The word עֲנָה (anah) means 'to answer' or 'to respond.' It is a perfect tense verb in the Qal stem, indicating a completed action. The use of this verb here shows that the astrologers are formally addressing the king's question, asserting their inability to comply with his request.
This response highlights their role as advisors and their recognition of the limits of their knowledge and abilities. They emphasize that no human can fulfill the king's demand, which sets the stage for the miraculous intervention that follows.
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. The BSB has astrologers, and so do the KJV and the ASV: all three keep the same term for the wise men.
Where others part company with the BSB they part company over specific renderings. The term magician (KJV, ASV) and enchanter (YLT) are used interchangeably with astrologer, reflecting the same group of practitioners but emphasizing different aspects of their roles.
Sentence Structuregenerated
The main verb is עֲנ֨וֹ, they replied, which governs the entire response of the astrologers. The structure includes several clauses that elaborate on their statement of inability. The first clause introduces their answer, followed by a series of assertions about the king's request and their limitations.
The sentence is complex, with multiple phrases detailing the conditions under which they are speaking, emphasizing the gravity of the king's demands and their own lack of power to fulfill them.
Septuagint Backgroundgenerated
In the Septuagint, the term used for עֲנָה is rendered as ἀποκριθέντες (apokrinthentes), meaning 'having answered.' This choice indicates a formal response, aligning with the context of the astrologers addressing the king's inquiry.
The Greek word σοφὸν (sophon), used for 'magician,' reflects the same role as the Hebrew term, emphasizing their claimed wisdom and ability to interpret.
In plain words — the whole versegenerated
Daniel 2:10 shows the astrologers telling the king that no one on earth can meet his demands. They emphasize that no king has ever asked for anything like this from any magician, enchanter, or astrologer, highlighting their limitations and the extraordinary nature of the request.
Frequently Asked Questionsgenerated
It signifies the limits of human wisdom and ability, emphasizing that the request is beyond what any of the king's advisors can provide.
This statement underscores the uniqueness of the king's request, indicating its extraordinary nature and the impossibility of the task at hand.
The astrologers serve as representatives of human wisdom and knowledge, but their inability to meet the king's demands highlights the need for divine intervention.
The astrologers' declaration of inability creates a context for Daniel's eventual revelation of the king's dream and its interpretation, showcasing God's power over human limitations.
Reflection Questionsgenerated
- What are some areas in my life where I feel limited, like the astrologers?
- How can I rely on God's wisdom when I face challenges that seem impossible?
- What does this passage teach me about the importance of humility in the face of great demands?
- In what ways can I seek divine guidance when human understanding falls short?
The early church on this verse — how the Fathers read it
Hippolytus of Rome comments on this verse, arguing that what is impossible for man is possible for God, as the astrologers declare their inability to fulfill the king's request.
"And they say, There is not a man." Whereas, therefore, they declared it to be impossible that what was asked by the king should be told by man; God showed them, that what is impossible with man is possible with God.Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe Chaldeans answered before the King, and said,.... As follows, in order to appease his wrath, and cool his resentment, and bring him to reason: there is not a man upon the earth can show the
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
Read Robert Jamieson on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:10 The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’ s matter: therefore [there is] no king, lord, nor ruler, [that] asked such things at any magician, or astrologer, or Chaldean.Ver. 10. There is not a man upon earth.] Yes, there is. But this is the guise of worldly wisdom, fingit se scire omnia, excusat ac occulit suam ignorantiam, it would seem to know all things, and to be ignorant of nothing that is within the periphery of human possibility.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) No king.—A further argument of the wise men, offering a delicate flattery to the king, and, at the same time, assuming as a proof of their wisdom, that all possibilities had been already submitted to them. “Because no king,” they say, “has left any precedent for such a request, therefore the thing is impossible.”
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. There is not a man upon the earth] The thing is utterly impossible to man. This was their decision: and when Daniel gave the dream, with its interpretation, they knew that the spirit of the holy gods was in him. So, even according to their own theology, he was immeasurably greater than the wisest in Babylon or in the world.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges10. shew] declare. therefore, &c.] forasmuch as (R.V.) no great and powerful king (cf. R.V. marg.) hath asked such a thing of any magician or enchanter or Chaldean. As no king has ever thought of making such a demand, it may be fairly concluded to be one which it is impossible to satisfy.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe Chaldeans answered before the king, and said - Perhaps the “Chaldeans” answered because they were the highest in favor, and were those in whom most confidence was usually reposed in such matters. See the notes at Daniel 2:2.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-13. The magicians in utter desperation now appeal to the king’s sense of justice and to the lack of precedent, “forasmuch as no king, be he never so great and powerful” (R.V., margin) had ever
Read Daniel Denison Whedon on Daniel 2 →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
The astrologers answered the king, “No one on earth can do what the king requests! No king, however great and powerful, has ever asked anything like this of any magician, enchanter, or astrologer.
The Chaldeans answered the king and said, “There is not a man on the earth who can show the king’s matter, because no king, lord, or ruler has asked such a thing of any magician, enchanter, or Chaldean.
The astrologers answered the king, “No one on earth can do what the king requests! No king, however great and powerful, has ever asked anything like this of any magician, enchanter, or astrologer.
The wise men replied to the king, “There is no man on earth who is able to disclose the king’s secret, for no king, regardless of his position and power, has ever requested such a thing from any magician, astrologer, or wise man.
Tyndale line
¶ The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king’s matter, forasmuch as no king, lord, or ruler, hath asked such a thing of any magician, or enchanter, or Chaldean.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: forasmuch as no king, lord, nor ruler, hath asked such a thing of any magician, or enchanter, or Chaldean.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can show the king's matter: therefore there is no king, lord, nor ruler, that hath asked such things of any magician, or astrologer, or Chaldean.
Then the Caldeans answered before the King, and sayde, There is no man vpon earth that can declare the Kings matter: yea, there is neither king nor prince nor lorde that asked such things at an inchanter or astrologian or Caldean.
Strictly literal
The Chaldeans answered before the king and said, There is not a man upon the earth that can shew the king's matter; therefore there is no king, however great and powerful, that hath asked such a thing of any scribe, or magician, or Chaldean.
The Chaldeans have answered before the king, and are saying, 'There is not a man on the earth who is able to shew the king's matter; therefore, no king, chief, and ruler, hath asked such a thing as this of any scribe, and enchanter, and Chaldean;
The Chaldeans have answered before the king, and are saying, “There is not a man on the earth who is able to show the king’s matter; therefore, no king, chief, and ruler, has asked such a thing as this of any scribe, and enchanter, and Chaldean;
The Chaldeans answered before the king, and said, There is not a man upon the habitable earth that can tell the king's matter: wherefore no mighty and powerful king ever hath asked such a thing of any magician, or astrologer, or Chaldean.
The wise men replied to the king, “There is not a man on earth able to meet the king's demand. There is no great and powerful king who has demanded such a thing from any magician, or from anyone who claims to speak with the dead, or from a wise man.
From the Latin
Then the Chaldeains answered before the king, and said: There is no man upon earth, that can accomplish thy word, O king, neither doth any king, though great and mighty, ask such a thing of any diviner, or wise man, or Chaldean.
Simplified
The astrologers answered the king, “No one on earth could tell the king what he dreamed! Never before has a king, however great and powerful, demanded this of any magician, enchanter, or astrologer!
Then the Chaldaeans said to the king in answer, There is not a man on earth able to make clear the king's business; for no king, however great his power, has ever made such a request to any wonder-worker or user of secret arts or Chaldaean.
Word by word, the decisions they made
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 show some agreement in the wording of Daniel 2:10, with both emphasizing the astrologers' inability to fulfill the king's request. The Dead Sea Scrolls fragment also aligns closely with the Masoretic Text, indicating a consistent tradition in this passage.
עֲנ֨וֹ כַשְׂדָּאֵ֤י קֳדָם־ מַלְכָּא֙ וְאָ֣מְרִ֔ין לָֽא־ אִיתַ֤י אֲנָשׁ֙ עַל־ יַבֶּשְׁתָּ֔א דִּ֚י מִלַּ֣ת מַלְכָּ֔א יוּכַ֖ל לְהַחֲוָיָ֑ה כָּל־ קֳבֵ֗ל דִּ֚י כָּל־ מֶ֙לֶךְ֙ רַ֣ב וְשַׁלִּ֔יט מִלָּ֤ה כִדְנָה֙ לָ֣א שְׁאֵ֔ל לְכָל־ חַרְטֹּ֖ם וְאָשַׁ֥ף וְכַשְׂדָּֽי׃
19 of the 30 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.
[לואמרין] [לא] [איתי] [אנש] [על] [יבשת] [א] די מלת [מלכ] [א] [יוכל] [להחויה] [כלקבל] [די] [כל] [מלך] [רב] [ושליט] מלה [כדנה] [לא] [שאל] [לכל] [חרטם] [ואשף] [וכשדי]
27 words of the verse are on this fragment — 1 partly restored, 24 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 2:10
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.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
כַּשְׂדָּ֑י (Kasday) refers to a Chaldean, an inhabitant of Chaldea, which is a region in lower Mesopotamia. The term encompasses both the people and the territory, and it implies a connection to astrology or wisdom, as Chaldeans were often seen as learned individuals. The word is derived from a related term for Chaldea itself.
כַּשְׂדָּ֑י n.pr.gent. Chaldean
base
H3779 כַּשְׂדָּ֑י, כַּשְׂדַּי
3779 Kasday kas-dah'-ee
(Aramaic) corresponding to 3778; a Chaldaean or inhabitant of
Chaldaea; by implication, a Magian or professional
astrologer:--Chaldean.
see HEBREW for 03778
כַּשְׂדַּי (kas.day) — Chaldean.
Group of kas.di (כַּשְׂדִּים "Chaldea" H3778)
§ Chaldean = "clod breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbsc — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AC/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
ANcbsa — Noun common · both singular absoluteANcbsa
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcbsa — Noun common · both singular absoluteANcbsa
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
יַבֶּ֫שֶׁת (yabbesheth) refers to 'earth' or 'dry land' in Aramaic. It is noted in the context of Daniel 2:10, where it emphasizes the concept of dry land as opposed to water.
[יַבֶּ֫שֶׁת] n.f. earth;—emph. Dn 2:10.
ref
H3007 יַבֶּ֫שֶׁת
3007 yabbesheth yab-beh'-sheth
(Aramaic) corresponding to 3006; dry land:--earth.
see HEBREW for 03006
יַבֶּ֫שֶׁת (yab.be.shet) — earth.
1) the earth (as a planet)
2) dry land
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj — Noun common · feminine singular constructANcfsc
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…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
Adj | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonAR/Vhcc
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Noun common · both singular constructANcbsc
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj — Noun common · both singular absoluteANcbsa
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj — AdjAAabsa
שַׁלִּיט (shalliyt) is an Aramaic word meaning 'mighty' or 'ruling.' It conveys the idea of having authority or mastery and can refer to a ruler or captain. The entries indicate that it encompasses both the abstract concept of permission and the concrete role of a leader.
שַׁלִּיט adj. having mastery, ruling
base
H7990 שַׁלִּיט
7990 shalliyt shal-leet'
(Aramaic) corresponding to 7989; mighty; abstractly,
permission; concretely, a premier:--captain, be lawful,
rule(- r).
see HEBREW for 07989
שַׁלִּיט (shal.lit) — ruling.
1) having mastery, having authority, ruling
1a) having or exercising mastery, ruling
1b) ruler (subst)
1c) having authority
1c1) it is authorised
Adj | Adj — ConjunctionAC/Aabsa
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj — Noun common · feminine singular absoluteANcfsa
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj | Pron — Preposition · particleAR/Tm
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
שְׁאֵל (sh'el) means to ask or request. It can refer to asking for something or inquiring about a matter. The word is related to the Hebrew root found in H7592, which also conveys similar meanings. There are no noted disagreements among the lexicons regarding its definition.
שְׁאֵל vb. ask (v. BH [v.ag.aa]);—Pe.
ask for, request
inquire about, for
base
H7593 שְׁאֵל ask (v. BH [7592]);—Pe. . ask for, request
. inquire about, for
7593 sh'el sheh-ale'
(Aramaic) corresponding to 7592:--ask, demand, require.
see HEBREW for 07592
שְׁאֵל (she.el) — to ask.
1) to ask
1a) (P'al)
1a1) to ask for, request
1a2) to enquire for or about
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
AR/Ncbsc — Preposition · noun common both singular constructAR/Ncbsc
חַרְטֹם (chartom) is an Aramaic word meaning 'magician' or 'magician-astrologer.' It is derived from a related term, חַרְטֹם (char.tom), which also means 'magician.' The entries consistently identify this word as referring to practitioners of magic.
חַרְטֹם n.m. magician
base
H2749 חַרְטֹם
2749 chartom khar-tome'
(Aramaic) the same as 2748:--magician.
see HEBREW for 02748
חַרְטֹם (char.tom) — magician.
magician, magician-astrologer
Aramaic of char.tom (חַרְטֹם "magician" H2748)
Adj — Noun common · both singular absoluteANcbsa
אָשַׁף (ashshaph) refers to a conjurer or enchanter, with connections to the Aramaic term for 'enchanter' as well. The entries indicate its use in contexts related to astrology and necromancy, although specific verse references are not provided.
אָשַׁף n.m. conjurer, enchanter
base
H826 אָשַׁף, אַשָּׁף
826 'ashshaph ash-shawf'
(Aramaic) corresponding to 825:--astrologer.
see HEBREW for 0825
אָשַׁף (ash.shaph) — enchanter.
conjurer, enchanter, (CLBL) necromancer
Aramaic of ash.shaph (אַשָּׁף "enchanter" H0825)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
כַּשְׂדָּ֑י (Kasday) refers to a Chaldean, an inhabitant of Chaldea, which is a region in lower Mesopotamia. The term encompasses both the people and the territory, and it implies a connection to astrology or wisdom, as Chaldeans were often seen as learned individuals. The word is derived from a related term for Chaldea itself.
כַּשְׂדָּ֑י n.pr.gent. Chaldean
base
H3779 כַּשְׂדָּ֑י, כַּשְׂדַּי
3779 Kasday kas-dah'-ee
(Aramaic) corresponding to 3778; a Chaldaean or inhabitant of
Chaldaea; by implication, a Magian or professional
astrologer:--Chaldean.
see HEBREW for 03778
כַּשְׂדַּי (kas.day) — Chaldean.
Group of kas.di (כַּשְׂדִּים "Chaldea" H3778)
§ Chaldean = "clod breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
Adj | Suff — Conjunction · noun gentilic both singular absoluteAC/Ngbsa