Daniel 2:4 — Word Study
WLCוַֽיְדַבְּר֧וּ הַכַּשְׂדִּ֛ים לַמֶּ֖לֶךְ אֲרָמִ֑ית מַלְכָּא֙ לְעָלְמִ֣ין חֱיִ֔י אֱמַ֥ר חֶלְמָ֛א לְעַבְדָ֖ךְ וּפִשְׁרָ֥א נְחַוֵּֽא׃
BSAThen the astrologersKasdîy [Chaldeans, wise men of Babylon] answereddâbar▸ the kingmelek [ruler, monarch] in AramaicʼĂrâmîyth [the language of the Aramites] O kingmelek [sovereign] may you livechăyâʼ [have life, thrive] foreverʻâlam [perpetuity, eternity] Tellʼămar your servantsʻăbad [attendants, slaves] the dreamchêlem [vision, revelation] and we will givechăvâʼ [show, interpret] the interpretationpᵉshar [meaning, explanation]
| Greek | English | Parsing |
|---|---|---|
| וַֽיְדַבְּר֧וּ | and they spoke | Verb, Piel, sequential imperfect third person masculine plural |
| הַכַּשְׂדִּ֛ים | the Chaldeans | Particle, noun gentilic masculine plural absolute |
| לַמֶּ֖לֶךְ | to the king | Preposition, noun common masculine singular absolute |
| אֲרָמִ֑ית | Aramaic | Ngfsa |
| מַלְכָּא֙ | king O | Noun common both singular determined, particle |
| לְעָלְמִ֣ין | for ever | Preposition, noun common masculine plural absolute |
| חֱיִ֔י | live! | Verb, Qal, imperative second person masculine singular |
| אֱמַ֥ר | tell! | Verb, Qal, imperative second person masculine singular |
| חֶלְמָ֛א | dream the | Noun common both singular determined, particle |
| לְעַבְדָ֖ךְ | to servant your | Preposition, noun common both singular construct, suffix |
| וּפִשְׁרָ֥א | and interpretation the | Conjunction, noun common both singular determined, particle |
| נְחַוֵּֽא׃ | we will declare | Verb, Piel, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.” |
| KJV | Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation. |
| ASV | Then spake the Chaldeans to the king in the Syrian language, O king, live for ever: tell thy servants the dream, and we will show the interpretation. |
| YLT | And the Chaldeans speak to the king [in] Aramaean, 'O king, to the ages live, tell the dream to thy servants, and the interpretation we do shew.' |
| WEB | Then the Chaldeans spoke to the king in the Syrian language, “O king, live forever! Tell your servants the dream, and we will show the interpretation.” |
| BBE | Then the Chaldaeans said to the king in the Aramaean language, O King, have life for ever: give your servants an account of your dream, and we will make clear to you the sense of it. |
Where they part company is נְחַוֵּֽא — see How Translations Differ.
The main clause is followed by a direct address and two subordinate clauses detailing their request and promise.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָבַר
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 2:4
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 Chaldeans Address the Kinggenerated
Daniel 2:4 captures a critical moment where the Chaldeans, known for their wisdom and skills in astrology, respond to King Nebuchadnezzar's distress over a troubling dream. They speak in Aramaic, indicating a shift in communication that reflects the cultural context of the Babylonian court. This exchange sets the stage for the unfolding events where the king demands both the dream and its interpretation, showcasing the tension between his authority and the Chaldeans' claimed expertise.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:47 | Laban called it Jegar-sahadutha, and Jacob called it Galeed. |
| 2 | Ezra 4:7 | And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel, and the rest of his associates wrote a letter to Artaxerxes. It was written in Aramaic and then translated. |
| 3 | Isaiah 36:11 | Then Eliakim, Shebna, and Joah said to the Rabshakeh, “Please speak to your servants in Aramaic, since we understand it. Do not speak to us in Hebrew in the hearing of the people on the wall.” |
| 4 | Daniel 3:9 | saying to King Nebuchadnezzar, “O king, may you live forever! |
| 5 | Daniel 4:19 | For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies! |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — נְחַוֵּֽא, ne.cha.Ve'generated
The verb נְחַוֵּֽא (nechave') is a first person plural imperfect form of חָוָה (chava'), meaning 'to show' or 'to declare.' This word emphasizes an act of revealing or interpreting, particularly in relation to dreams or visions, as seen in the context of Daniel's narrative.
In this verse, the Chaldeans express their willingness to interpret the king's dream, contingent upon him first sharing the dream itself. This highlights their role as interpreters and the importance of the dream in the Babylonian context.
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 uses we will declare, which captures the intent of the original Hebrew.
Where others part company with the BSB is in the rendering of נְחַוֵּֽא: show (ASV, LSV, WEB) emphasizes the act of revealing, while interpret (FBV) focuses on the explanation aspect, and we will declare (DRA) combines both meanings.
Sentence Structuregenerated
The main verb in this sentence is וַֽיְדַבְּר֧וּ (vay.daberu), and they spoke, which governs the entire clause. The structure includes a direct address to the king and a conditional statement regarding the dream and its interpretation.
The sentence is structured to first present the Chaldeans' response, then specify their request for the king to share his dream, and finally assert their commitment to provide the interpretation.
Septuagint Backgroundgenerated
In the Septuagint, the Chaldeans' response is rendered with the Greek word ἐλάλησαν (elalēsan), meaning 'they spoke.' This choice indicates a straightforward translation of the Hebrew verb, maintaining the focus on the act of speaking.
The translation reflects the original intent without significant interpretive shifts, preserving the dialogue's essence as a direct communication between the Chaldeans and the king.
In plain words — the whole versegenerated
Daniel 2:4 shows the Chaldeans responding to King Nebuchadnezzar, asking him to tell them his dream so they can interpret it. This interaction highlights their role as wise men in Babylon, skilled in understanding dreams and visions.
Frequently Asked Questionsgenerated
Speaking in Aramaic reflects the cultural and linguistic context of Babylon, where the Chaldeans were prominent figures in the king's court.
They need the dream to provide an accurate interpretation, as the meaning of a dream can only be understood in the context of the dream itself.
The king's demand for both the dream and its interpretation shows his authority and skepticism towards the Chaldeans' abilities.
This moment establishes the tension between the king's expectations and the Chaldeans' claimed expertise, leading to a dramatic unfolding of events in the narrative.
Reflection Questionsgenerated
- What does this exchange reveal about the nature of authority in the Babylonian court?
- How do the Chaldeans' words reflect their confidence in their abilities?
- In what ways does this passage illustrate the theme of wisdom and understanding in the book of Daniel?
- What can we learn from the Chaldeans' approach to the king's request?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the transition from Hebrew to Aramaic in the Chaldeans' response, highlighting the cultural context of the dialogue.
Verse 4. "The Chaldeans replied to the king in Syriac." Up to this point what we have read has been recounted in Hebrew. From this point on until the vision of the third year of King Balthasar which Daniel saw in Susa,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen spake the Chaldeans to the king in, Syriac,.... These spake, either because the interpretation of dreams particularly belonged to them; or else as being the chief of the wise men, and of
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation. Then spake the Chaldeans.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn Syriac; that is, in the Chaldee tongue, for Syria or Aram is taken in a large sense sometimes, containing Assyria, Babylon, Mesopotamia, Phoenicia, Palestine, , and from hence to the 8th chapter all is written in the Chaldee language, and not Hebrew, because it most concerned that people, and from thence in Hebrew again. O king, live for ever: this was a salutation to princes of old, ; their meaning was, Let him live a long happy life, for thus the word live is often taken, , and this is agreeable to the desires of all worldly men in their prosperity. We will show the interpretation: it is observed of old to this day, that there is not any sort of men who are such flatterers as…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:4 Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.Ver. 4. Then spake the Chaldeans to the king in Syriac,] i.e., In Chaldee, whence there is here no Chaldee paraphrase; or else, if the Syriac were then a distinct tongue from the Chaldee, as now it is, it was belike their learned language, as now the Arabic is among the Turks. O king, live for ever.] In this most officious salutation they flatter him, say some, or aver the immortality of the soul, as others, or wish him a long life, as also Daniel doth afterwards. And we will show the interpretation.] Impostors are great braggers; but as the…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) In Syriack.—Probably a fresh title, indicating to the copyist that the Chaldee portion of the book begins here. It has been conjectured that this portion of the book (Daniel 2:4-7) is a Chaldee translation of an original Hebrew work, but there is no authority for the conjecture. God is about to reveal facts connected with the Gentile world, and therefore a Gentile language is used as the vehicle of the revelation. (See 1 Timothy 2:3-4; Matthew 2:1-2). Live for ever.—For this common form of salutation, comp. Daniel 3:9; Daniel 5:10, &c.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Then spake the Chaldeans to the king in Syriac] ארמית aramith, the language of Aram or Syria. What has been generally called the Chaldee. O king, live for ever] מלכא לעלמין חיי Malca leolmin cheyi. With these words the Chaldee part of Daniel commences; and continues to the end of the seventh chapter. These kinds of compliments are still in use in the East Indies. A superior gives a blessing to an inferior by saying to him, when the latter is in the act of doing him reverence, "Long life to thee." A poor man, going into the presence of a king to solicit a favour, uses the same kind of address: O father, thou art the support of the destitute; mayest thou live to old age! - WARD'S…
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges4. in Syriack] in Aramaic, i.e. the language of the Aramaeans, an important branch of the Semitic stock, inhabiting chiefly Mesopotamia, Syria, and part of Arabia. There were numerous ‘Aramaic’ dialects—as the Aramaic spoken in Assyria, at Zinjirli (near Aleppo), in Palmyra, in Têma, by the Nabataeans at ’el‘Öla, that of the books of Daniel and Ezra, that of the Targums of Onkelos and Jonathan, that of the Babylonian, that of the Palestinian Talmud—which, while similar in their general features, differed in details, somewhat in the manner in which the Greek dialects differed from one another: but the language which is now known distinctively as ‘Syriac,’—i.e. the language in which the…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThen spake the Chaldeans to the king - The meaning is, either that the Chaldeans spoke in the name of the entire company of the soothsayers and magicians (see the notes, Daniel 1:20; Daniel 2:2),
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
Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.”
Then the Chaldeans spoke to the king in the Syrian language, “O king, live forever! Tell your servants the dream, and we will show the interpretation.”
Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.”
The wise men replied to the king: [What follows is in Aramaic ] “O king, live forever! Tell your servants the dream, and we will disclose its interpretation.”
Tyndale line
Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
Then spake the Chaldeans to the king in the Syrian language, O king, live for ever: tell thy servants the dream, and we will show the interpretation.
Then spake the Chaldeans to the king in the Syrian language, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
Then the Chaldeans spoke to the king in Syriac, O king, live for ever: tell thy servants the dream, and we will show the interpretation.
Then spake the Caldeans to the King in the Aramites language, O King, liue for euer: shewe thy seruants thy dreame, and wee shall shewe the interpretation.
Strictly literal
And the Chaldeans spoke to the king in Aramaic, O king, live for ever! tell thy servants the dream, and we will shew the interpretation.
And the Chaldeans speak to the king [in] Aramaean, 'O king, to the ages live, tell the dream to thy servants, and the interpretation we do shew.'
And the Chaldeans speak to the king [in] Aramaic, “O king, live for all ages, tell the dream to your servants, and we show the interpretation.”
Then spoke the Chaldeans to the king in Aramic, O king, live for ever: recite the dream to thy servants, and we will tell the interpretation.
Then the wise men spoke to the king in Aramaic, “King, live forever! Tell the dream to us, your servants, and we will reveal the meaning.”
From the Latin
And the Chaldeans answered the king in Syriac: O king, live for ever: tell to thy servants thy dream, and we will declare the interpretation thereof.
Simplified
The astrologers answered the king in Aramaic, “May Your Majesty the king live forever! Tell us your dream and we your servants will interpret it for you.”
Then the Chaldaeans said to the king in the Aramaean language, O King, have life for ever: give your servants an account of your dream, and we will make clear to you the sense of it.
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 largely agree in their wording, with a few variations in word order. The Dead Sea Scrolls provide partial agreement, with some words restored by an editor, indicating the text's transmission through various traditions.
וַֽיְדַבְּר֧וּ הַכַּשְׂדִּ֛ים לַמֶּ֖לֶךְ אֲרָמִ֑ית מַלְכָּא֙ לְעָלְמִ֣ין חֱיִ֔י אֱמַ֥ר חֶלְמָ֛א לְעַבְדָ֖ךְ וּפִשְׁרָ֥א נְחַוֵּֽא׃
10 of the 12 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.
וידברו [הכשדים] [למלך] [ארמית] מלכ א לעלמין חיי [אמר] [חלמ] [א] [לעבדי׳ך] ופשר א נחוה
7 words on the leather — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 2:4
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.
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
Conj | V-Piel-ConsecImperf-3mp — Verb · Piel · sequential imperfect third person masculine pluralHc/Vpw3mp
spok (1Ki 7:33).
See SEA, THE MOLTEN.
כַּשְׁדִּים (Kasdim) refers to the Chaldeans or Chaldea, a region in lower Mesopotamia. The term can denote the inhabitants of this area, as well as those considered wise, such as astrologers. It is derived from כֶּסֶד (Kesed), indicating descent. The word appears in various contexts, emphasizing both the geographical and cultural significance of the Chaldeans.
כַּשְׂדִּים n.pr.gent. et terr. Kasdim = Chaldeans, Chaldea
base
H3778 כַּשְׂדִּים Kasdim = Chaldeans, Chaldea
3778 Kasdiy kas-dee'
(occasionally with enclitic) Kasdiymah {kas-dee'- maw};
towards the Kasdites:--into Chaldea), patronymically from 3777
(only in the plural); a Kasdite, or descendant of Kesed; by
implication, a Chaldaean (as if so descended); also an
astrologer (as if proverbial of that people:--Chaldeans,
Chaldees, inhabitants of Chaldea.
כַּשְׂדִּים (kas.di) — Chaldea.
§ Chaldea or Chaldeans = "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)
Art | Ngmpa — Particle · noun gentilic masculine plural absoluteHTd/Ngmpa
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…
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
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…
אֲרָמִית (Aramiyth) refers specifically to the Aramaic language. It is a feminine form derived from another Hebrew word related to Aram, and is used adverbially. The entries indicate its exclusive association with language, particularly in the context of 2 Kings 18:26.
אֲרָמִית adv. only of language in Aramaic 2 K 18:26
base
H762 אֲרָמִית only of language in Aramaic
762 'Aramiyth ar-aw-meeth'
feminine of 761; (only adverbial)in Aramean:--in the Syrian
language (tongue), in Syriac.
see HEBREW for 0761
אֲרָמִית (a.ra.mit) — Aramaic.
§ Aramaic = "language"
the language of Aram, Aramaic
Ngfsa — NgfsaHAafsc
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
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
Adj | N-mp — Preposition · noun common masculine plural absoluteAR/Ncmpa
חֲיָא (chaya') is an Aramaic verb meaning 'to live.' It includes forms like 'to let live' or 'keep alive.' The entries suggest a focus on the act of living and its implications, with a note that it corresponds to another term, חַי (chai), which also relates to life.
[חֲיָא] vb. live;—
Pe. live for ever!
Haph. let live.
base
H2418 חֲיָא
2418 chaya' khah-yaw'
(Aramaic) or chayah (Aramaic) {khah-yaw'}; corresponding to
2421; to live:--live, keep alive.
see HEBREW for 02421
חֲיָא (cha.ya) — to live.
1) to live
1a) (P'al) to live
1b) (Aphel) to let live, keep alive
Adj — Verb · Qal · imperative second person masculine singularAVqv2ms
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)
Adj — Verb · Qal · imperative second person masculine singularAVqv2ms
See TALE.
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
עֲבַד (abad) refers to a servant or slave. It is derived from the related term עֶ֫בֶד (e.ved), which also means servant or slave. The word appears in both Hebrew and Aramaic contexts, highlighting its significance in various roles of servitude.
[עֲבַד, or עֲבֵד] n.m. slave, servant
base
H5649 עֲבַד, עֲבֵד
5649 `abad ab-bad'
(Aramaic) from 5648; a servant:--servant.
see HEBREW for 05648
עֲבַד (a.vad) — servant/slave.
servant, slave
Aramaic of e.ved (עֶ֫בֶד "servant/slave" H5650)
Adj | N-mp | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp2ms
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
in-tur-pre-ta'-shun:
1. General Principles:
Is a generic term and may refer to any work of literature. Referred specifically to the sacred Scriptures, the science of interpretation is generally known as hermeneutics, while the practical application of the principles of this science is exegesis. In nearly all cases, interpretation has in mind the thoughts of another, and then, further, these thoughts expressed in another language than that of the interpreter. In this sense it is used in Biblical research. A person has interpreted the thoughts of another when he has in his own mind a correct reproduction or photograph of the thought as it was conceived in the mind of the original writer or speaker. It is accordingly a purely reproductive process, involving no originality of thought on the part of the interpreter. If the latter adds anything of his own it is eisegesis and not exegesis. The…
Revealing the true meaning of supernatural dreams, Ge 41:1-57 Da 2:4, unknown tongues, etc., 1Co 12:12,30 14:5,13.
For the right interpretation of the word of God, the chief requisites are, a renewed heart, supremely desirous to learn and do the will of God; the aid of the Holy Spirit, sought and gained; a firm conviction that the word of God should rule the erring season and heart of man; a diligent comparison of its different parts, for the light they throw upon each other; all reliable information as to the history and geography, the customs, laws, and languages, the public, domestic, and inner life of Bible times. Thus to study the Bible for one’s self is the privilege and duty of every one.
→ See TONGUES
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 — Verb · Piel · imperfect first person common pluralAVpi1cp