Daniel 2:37 — Word Study
WLCאַ֣נְתְּ מַלְכָּ֔א מֶ֖לֶךְ מַלְכַיָּ֑א דִּ֚י אֱלָ֣הּ שְׁמַיָּ֔א מַלְכוּתָ֥א חִסְנָ֛א וְתָקְפָּ֥א וִֽיקָרָ֖א יְהַב־ לָֽךְ׃
BSAYouʼantâh O kingmelek [a ruler, monarch] are the kingmelek [a sovereign] of kingsmelek [ruling over many other kings] to whomdîy the Godʼĕlâhh [Eloah] of heavenshâmayin [the sky, the abode of God] has givenyᵉhab [provided, bestowed upon you] sovereigntymalkûw [authority, royal power] powerchêçen [might] strengthtᵉqôph [ability to accomplish great things] and gloryyᵉqâr [honor, esteem, dignity]
| Greek | English | Parsing |
|---|---|---|
| אַ֣נְתְּ | you | Pronoun |
| מַלְכָּ֔א | king O | Noun common both singular determined, particle |
| מֶ֖לֶךְ | [are] [the] king of | Noun common, both singular construct |
| מַלְכַיָּ֑א | kings the | Noun common masculine plural determined, particle |
| דִּ֚י | whom | Conjunction |
| אֱלָ֣הּ | [the] God of | Noun common, both singular construct |
| שְׁמַיָּ֔א | heavens the | Noun common masculine plural determined, particle |
| מַלְכוּתָ֥א | kingdom the | Noun common feminine singular determined, particle |
| חִסְנָ֛א | power the | Noun common both singular determined, particle |
| וְתָקְפָּ֥א | and strength the | Conjunction, noun common both singular determined, particle |
| וִֽיקָרָ֖א | and honor the | Conjunction, noun common both singular determined, particle |
| יְהַב־ | he has given | Verb, Qal, perfect third person masculine singular |
| לָֽךְ׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory. |
| KJV | Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. |
| ASV | Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory; |
| YLT | 'Thou, O king, art a king of kings, for the God of the heavens a kingdom, strength, and might, and glory, hath given to thee; |
| WEB | You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory. |
| BBE | You, O King, king of kings, to whom the God of heaven has given the kingdom, the power, and the strength, and the glory, |
Where they part company is in the rendering of חִסְנָא — see How Translations Differ.
One main clause followed by a relative clause that elaborates on the source of the king's authority.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיְהַב
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 2:37
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 — Daniel Interprets Nebuchadnezzar's Dreamgenerated
Daniel 2:37 reveals Daniel's interpretation of King Nebuchadnezzar's dream, where he acknowledges the king's authority as granted by the God of heaven. This passage highlights the divine right of kings and the sovereignty of God over earthly rulers. It sets the stage for the unfolding of God's plan through the kingdoms of the world, as seen in the subsequent verses, including Daniel 2:38.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Kings 4:24 | For Solomon had dominion over everything west of the Euphrates —over all the kingdoms from Tiphsah to Gaza—and he had peace on all sides. |
| 2 | Ezra 7:12 | Artaxerxes, king of kings. To Ezra the priest, the scribe of the Law of the God of heaven: Greetings. |
| 3 | Isaiah 10:8 | “Are not all my commanders kings?” he says. |
| 4 | Isaiah 47:5 | “Sit in silence and go into darkness, O Daughter of Chaldea. For you will no longer be called the queen of kingdoms. |
| 5 | Jeremiah 27:6–7 | So now I have placed all these lands under the authority of My servant Nebuchadnezzar king of Babylon. I have even made the beasts of the field subject to him. |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — מַלְכוּתָא, mal.khu.Ta'generated
The word מַלְכוּתָא (mal.khu.Ta') translates to 'kingdom' and refers to the authority and realm of a king. It is derived from the root meaning related to kingship and dominion, emphasizing the power and governance associated with royalty.
In this verse, it signifies the royal power that has been bestowed upon King Nebuchadnezzar by God. The parsing as a feminine singular noun indicates a specific kingdom or realm under the king's rule, highlighting the king's unique position among other rulers.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses sovereignty for מַלְכוּתָא, while the KJV and ASV use kingdom.
Sentence Structuregenerated
The main verb is יְהַב, he has given, which governs the entire clause, indicating that the king's authority comes from God. The structure is straightforward, with the subject אַ֣נְתְּ (you) followed by the predicate describing what has been given.
The sentence's flow emphasizes the relationship between the king and the divine authority, establishing the king's role as a ruler under God's sovereignty.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכוּתָא as βασιλεία (basileia), meaning 'kingdom.' This choice reflects a broader understanding of the king's dominion rather than just his title, emphasizing the realm he governs.
The Greek word βασιλεὺς represents the king, aligning closely with the Hebrew term and indicating the continuity of meaning across the translations.
In plain words — the whole versegenerated
Daniel 2:37 states that King Nebuchadnezzar is the king of kings, a position granted to him by God. This verse emphasizes that his power and authority come from the God of heaven, who has given him sovereignty, strength, and glory.
Frequently Asked Questionsgenerated
This title indicates that he holds the highest authority among rulers, signifying his dominance over other kings and kingdoms.
According to this verse, God bestows authority and power upon rulers, establishing their reigns as part of His divine plan.
This phrase highlights God's sovereignty over all creation, including earthly kingdoms, and emphasizes His role in granting authority.
Recognizing God's role reminds us that all authority ultimately comes from Him, and it encourages humility and accountability among leaders.
Reflection Questionsgenerated
- How can I acknowledge God's authority in my own life and leadership?
- In what ways do I see God's sovereignty at work in the world today?
- What responsibilities come with authority and power in my life?
- How can understanding the divine origin of authority influence my perspective on leadership?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThou, O king, art a king of kings,.... Having many kings subject and tributary to him, or would have; as the kings of Judah, Ammon, Moab, and others, and who were even his captives and prisoners; see Jeremiah 52:32.
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Thou ... art a king of kings.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA king of kings; he means Nebuchadnezzar in person, together with his successors, Evil-merodach and Belshazzar. The prophet would not mind the king of any thing past, nor of any other governments but those with whom his church were then and to be concerned for the future, till the coming of the Messiah, by whose coming they should support and comfort themselves against all their sufferings by oppressors; and also God would have the prophet mind Nebuchadnezzar of the stone cut out of the mountain without hands, growing and breaking in pieces all earthly power. The God of heaven hath given thee a kingdom; it came not to thee by thy ancestors, or by fortune, or by thy valour, but the great God…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:37 Thou, O king, [art] a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.Ver. 37. Thou, O king, art a king of kings.] And yet the whole Babylonian empire was but as a crust cast by God, the great housekeeper of the world, to his dogs, as Luther somewhere saith of the Turkish.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37, 38) Interpretation of the vision. Nebuchadnezzar is the head; or, in other words, he is the first of the four kingdoms which are denoted by the image. His kingdom was the largest that the world had till then known; in fact, a writer cited by Josephus (Ap. i. 20), compares him to Hercules. We find a similar allusion to the beasts of the field as Nebuchadnezzar’s servants Jeremiah 27:6; Jeremiah 28:14. The title of “king of kings” is also ascribed to Nebuchadnezzar by Ezekiel (Ezekiel 26:7). We are therefore left in no doubt as to what is meant by the first of the four empires. It is the Babylonian Empire, of which Nebuchadnezzar was in every sense the head, being the actual founder of…
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. The God of heaven] Not given by thy own gods, nor acquired by thy own skill and prowess; it is a Divine gift. Power] To rule this kingdom. And strength] To defend it against all foes. And glory.] Great honour and dignity.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges37. a king of kings] king of kings,—a title applied to Nebuchadnezzar in Ezekiel 26:7, though (Prince) not the customary Babylonian form of address. It is, however, one that was borne constantly by the Persian kings: cf. Ezra 7:12; and see the series of inscriptions of Persian kings, published in Records of the Past, 1st ser., i. iii ff., v. 151 ff., ix. 65 ff. An Aramaic inscription found at Saqqarah, near Cairo, is dated in the 4th year of “Xerxes, king of kings” for, &c.] unto whom the God of heaven (Daniel 2:19) hath given the kingdom, the power, the strength, and the glory. Daniel ascribes Nebuchadnezzar’s dominion to the Providence of God, exactly as is done (in other terms) by…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThou, O King, art a king of kings - The phrase “king of kings” is a Hebraism, to denote a supreme monarch, or one who has other kings under him as tributary, Ezra 7:12; Ezekiel 26:7.
Read Albert Barnes 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
You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory.
You, O king, are king of kings, to whom the God of heaven has given the kingdom, the power, the strength, and the glory.
You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory.
“You, O king, are the king of kings. The God of heaven has granted you sovereignty, power, strength, and honor.
Tyndale line
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.
Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory;
Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory;
Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.
O King, thou art a king of Kings: for the God of heauen hath giuen thee a kingdome, power, and strength, and glorie.
Strictly literal
Thou, O king, art a king of kings, unto whom the God of the heavens hath given the kingdom, the power, and the strength, and the glory;
'Thou, O king, art a king of kings, for the God of the heavens a kingdom, strength, and might, and glory, hath given to thee;
You, O king, are a king of kings, for the God of the heavens a kingdom, strength, and might, and glory, has given to you;
Thou, O king, art a king of kings, to whom the God of heaven hath given kingdom, power, and strength, and honor:
You, king, are king of the kings to whom the God of heaven has given the kingdom, the power, the strength, and the honor.
From the Latin
Thou art a king of kings: and the God of heaven hath given thee a kingdom, and strength, and power, and glory:
Simplified
Your Majesty, you are the king of kings to whom the God of heaven has given the kingdom, and power, strength, and glory.
You, O King, king of kings, to whom the God of heaven has given the kingdom, the power, and the strength, and the glory,
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 of Daniel 2:37 reads: 'You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory.' The Septuagint presents a similar structure, matching 10 of the 13 words, but with its own word order and articles, indicating a degree of agreement with the Masoretic Text. The Dead Sea Scrolls (4Q112) contain fragments that align with the Masoretic Text in key terms, though they are incomplete and require significant restoration by an editor. Overall, the Masoretic Text, Septuagint, and Dead Sea Scrolls show a consistent message, affirming the sovereignty granted by the God of heaven to the king, despite some variations in wording and completeness.
אַ֣נְתְּ מַלְכָּ֔א מֶ֖לֶךְ מַלְכַיָּ֑א דִּ֚י אֱלָ֣הּ שְׁמַיָּ֔א מַלְכוּתָ֥א חִסְנָ֛א וְתָקְפָּ֥א וִֽיקָרָ֖א יְהַב־ לָֽךְ׃
10 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.
[אנת] [מלכ] [א] מלך מלכי א די [אלה] [שמי] [א] [מלכות] [א] [חסנ] [א] [ותקפ] [א] [ויקר] [א] [יהב] [ל׳ך]
4 words on the leather — 16 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 2:37
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.
אנתה (antah) is an Aramaic word meaning 'thou' or 'you,' specifically in the second person singular form. It corresponds to the Hebrew word אתה (attah, Strong's H859). The term appears in the context of addressing someone directly, and is noted for its peculiar usage in Biblical Aramaic.
אנתה Kt 14 (i.e. אַנְתָּה, peculiar to BAram.) pr.2ms. thou
base
H607 אנתה, אַנְתָּה
607 'antah an-taw'
(Aramaic) corresponding to 859; thou:--as for thee, thou.
see HEBREW for 0859
אַנְתָּה (an.tah) — you.
you, thou (second pers. sing.)
Aramaic of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Adj — PronounAPp2ms
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
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 constructANcbsc
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 masculine plural determined · particleANcmpd/Ta
of Judah and Israel. For the list see table at the end of this volume.
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
Adj — ConjunctionAC
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · both singular constructANcbsc
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…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
חֵ֫סֶן (checen) refers to strength or power, particularly in a royal context. It is derived from an Aramaic root and is associated with authority. The entries emphasize its meaning related to power, especially that of a king, but do not provide specific verse references.
[חֵ֫סֶן] n.m. (royal) power
base
H2632 חֵ֫סֶן
2632 checen khay'-sen
(Aramaic) from 2631; strength:--power.
see HEBREW for 02631
חֵ֫סֶן (che.sen) — authority.
power, strength, power (of the king), (royal) power
Aramaic of shil.ton (שִׁלְטוֹן "authority" H7983)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
תְּקָף (tĕqāph) and תְּקֹף (tĕqoph) both mean 'might' or 'strength' in Aramaic, related to the concept of power. They appear in the context of Daniel, specifically in Daniel 2:37 and 4:27, where they refer to the might of kings.
H8632a תְּקָף might H8632b תְּקֹף id. [8632a]
8632 tqoph tek-ofe'
(Aramaic) corresponding to 8633; power:--might, strength.
see HEBREW for 08633
תְּקָף (ti.qaph) — might.
strength, might
Aramaic of to.qeph (תֹּ֫קֶף "power" H8633)
תְּקֹף (te.qoph) — might.
strength, might
Aramaic of to.qeph (תֹּ֫קֶף "power" H8633)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
→ A title given to Jehovah 1Sa 15:29
יְקָר (yqar) means 'honor' or 'esteem' and is linked to the Aramaic word for 'preciousness.' The entries indicate that it is derived from a related term, יָקָר (H3366), which also conveys a sense of value or glory.
[יְקָר] n.m. honour
base
H3367 יְקָר
3367 yqar yek-awr'
(Aramaic) corresponding to 3366:--glory, honour.
see HEBREW for 03366
יְקָר (ye.qar) — honor.
honour, esteem
Aramaic of ye.qar (יְקָר "preciousness" H3366)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms