Daniel 2:5 — Word Study
WLCעָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְכַשְׂדָּאֵ֔י מִלְּתָ֖א מִנִּ֣י אַזְדָּ֑א הֵ֣ן לָ֤א תְהֽוֹדְעוּנַּ֙נִי֙ חֶלְמָ֣א וּפִשְׁרֵ֔הּ הַדָּמִין֙ תִּתְעַבְד֔וּן וּבָתֵּיכ֖וֹן נְוָלִ֥י יִתְּשָׂמֽוּן׃
BSAThe kingmelek [ruler, monarch] repliedʻănâh to the astrologersKasday [Chaldeans, skilled in astrology and wisdom] My wordmillâh [command, decree] is finalʼăzâd Ifhên ◂you do notlâʼ tell meyᵉdaʻ the dreamchêlem [vision, prophetic message] and its interpretationpᵉshar [explanation, meaning] you will be cutʻăbad ◂into pieceshaddâm [divided, torn apart] and your housesbayith [homes, dwellings] will be reducedsûwm ◂to rubblenᵉvâlûw [made a dunghill, completely destroyed]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְאָמַ֣ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| לְכַשְׂדָּאֵ֔י | to Chaldeans the | Preposition, noun gentilic masculine plural determined, particle |
| מִלְּתָ֖א | word the | Noun common feminine singular determined, particle |
| מִנִּ֣י | from me | Preposition, suffix |
| אַזְדָּ֑א | [is] assured | Adverb |
| הֵ֣ן | if | Conjunction |
| לָ֤א | not | Particle |
| תְהֽוֹדְעוּנַּ֙נִי֙ | you will make known to me | Verb hiphil imperfect second person masculine plural, suffix |
| חֶלְמָ֣א | dream the | Noun common both singular determined, particle |
| וּפִשְׁרֵ֔הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| הַדָּמִין֙ | members | Noun common, masculine plural absolute |
| תִּתְעַבְד֔וּן | you will be made | Verb second, person masculine plural |
| וּבָתֵּיכ֖וֹן | and houses your | Conjunction, noun common masculine plural construct, suffix |
| נְוָלִ֥י | a refuse-heap | Noun common, both singular absolute |
| יִתְּשָׂמֽוּן׃ | they will be made | Verb third, person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king replied to the astrologers, “My word is final: If you do not tell me the dream and its interpretation, you will be cut into pieces and your houses will be reduced to rubble. |
| KJV | The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. |
| ASV | The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. |
| YLT | The king hath answered and said to the Chaldeans, 'The thing from me is gone; if ye do not cause me to know the dream and its interpretation, pieces ye are made, and your houses are made dunghills; |
| WEB | The king answered the Chaldeans, “The thing has gone from me. If you don’t make known to me the dream and its interpretation, you will be cut in pieces, and your houses will be made a dunghill. |
| BBE | The king made answer and said to the Chaldaeans, This is my decision: if you do not make clear to me the dream and the sense of it, you will be cut in bits and your houses made waste. |
The translations agree closely on the meaning of the king's command and the consequences of non-compliance.
The sentence is structured around a main clause followed by conditional and consequential clauses, emphasizing the king's authority and the consequences of disobedience.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעֲנָה
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 2:5
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 Demand for the Dreamgenerated
Daniel 2:5 captures a critical moment in which King Nebuchadnezzar confronts his astrologers, demanding they reveal both the dream he had and its interpretation. This moment sets the stage for Daniel's eventual rise to prominence as he interprets the king's dream, demonstrating the power of God in revealing mysteries, as highlighted throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:29 | Therefore I decree that the people of any nation or language who say anything offensive against the God of Shadrach, Meshach, and Abednego will be cut into pieces and their houses reduced to rubble. For there is no other god who can deliver in this way.” |
| 2 | 1 Samuel 15:33 | But Samuel declared: “As your sword has made women childless, so your mother will be childless among women.” And Samuel hacked Agag to pieces before the LORD at Gilgal. |
| 3 | Psalm 50:22 | Now consider this, you who forget God, lest I tear you to pieces, with no one to rescue you: |
| 4 | Psalm 58:7 | May they vanish like water that runs off; when they draw the bow, may their arrows be blunted. |
| 5 | Deuteronomy 13:16 | And you are to gather all its plunder in the middle of the public square, and completely burn the city and all its plunder as a whole burnt offering to the LORD your God. The city must remain a mound of ruins forever, never to be rebuilt. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — עָנֵ֤ה, 'a.Nehgenerated
The Hebrew word עֲנָה (anah) means 'to answer' or 'to respond.' It is a participle in the Qal form, which indicates an active response. This word is often used in contexts where someone is replying to a question or command, showing engagement in dialogue.
In this verse, the king עָנֵ֤ה (anah) to the Chaldeans, asserting his authority and making a demand. The usage here underscores the tension in the conversation, as the king's reply is not merely an answer but a command with severe consequences.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse.
Sentence Structuregenerated
The main verb of the sentence is עָנֵ֤ה (anah), meaning 'replied,' which governs the entire clause. The structure includes a subject (the king), a direct object (the Chaldeans), and a series of clauses detailing the king's command and the consequences for failure.
The syntax emphasizes the king's authority, with the command following the reply, showing the urgency and seriousness of his words.
Septuagint Backgroundgenerated
The Septuagint translates עָנֵ֤ה as ἀποκριθεὶς, which means 'having replied.' This choice reflects a direct engagement in the dialogue, emphasizing the act of responding rather than merely answering.
This translation aligns with the Hebrew meaning but also highlights the formal nature of the king's command in the Greek context.
In plain words — the whole versegenerated
Daniel 2:5 shows King Nebuchadnezzar demanding that his astrologers tell him both the dream he had and its interpretation. He warns them that if they fail to do so, they will face severe punishment, including being cut into pieces and having their homes destroyed.
Frequently Asked Questionsgenerated
The king's command shows his authority and impatience, as he expects his astrologers to perform an impossible task under threat of death.
The king seeks both the dream and its interpretation to ensure that the astrologers truly possess the wisdom and insight they claim, rather than simply interpreting a dream he would provide.
The king's threat emphasizes the seriousness of his command and the high stakes involved, reflecting the harsh realities of political power in ancient times.
This verse sets the stage for Daniel's eventual interpretation of the dream, showcasing God's power to reveal mysteries and the importance of faithfulness in difficult situations.
Reflection Questionsgenerated
- What does this verse teach us about authority and responsibility?
- How can we respond to demands in our own lives with integrity and wisdom?
- What parallels can we draw between the king's expectations and the expectations we face in our own roles?
- How does this moment in Daniel's story prepare us for his later interpretation of the dream?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, interpreting it in the context of God's revelation and the authority of Daniel as a prophet.
"The thing is gone from me." For this purpose was the vision concealed from the king, that he who was chosen of God., viz., Daniel, might be shown to be a prophet.Early Church Fathers on Daniel 2 →
Verse 5. "If you do not show me the vision and its interpretation, ye shall perish and your homes shall be confiscated..." He threatened punishment and offered rewards, in order that if they should be able to tell him the dream,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king answered and said to the Chaldeans,.... In the same language they spoke to him: the thing is gone from me; either the dream was gone from him; it was out of his mind, he had forgot it, and
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe thing is gone from me: this was of God, that these impostors should be made infamous, by detecting their ignorance and their arrogance, and that this should be a step to Daniel’ s honour, for knowing the king’ s dream and interpreting it, neither of which the Chaldeans could do. With the interpretation thereof: if they do not both, saith the king. Cut in pieces, and your houses, & c, this was a usual punishment in those parts of the world; thus Samuel cut Agag in pieces, . Thus David dealt with the Ammonites. And the like was in making houses a dunghill. The like we have ; and thus they did to the house of Baal, made it a draught-house to this day, by Jehu’ s command, . The like did…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:5 The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.Ver. 5. The thing is gone from me.] He had dreamed of monarchies, and now forgotten his dream. He might have hereby learned that kingdoms are but phantasmata, ludicra, empty bubbles, pleasant follies, children and tales of fancy, &c. "The fashion of this world passeth away"; "Surely every man walketh in a vain shadow." Ye shall be cut in pieces.] Practisers of unjust; flatteries do often meet with unjust frowns.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) Is gone from me.—This difficult word, the etymology of which is very uncertain, appears only here and Daniel 2:8. It seems to mean, “The order has been published by me (comp. Esther 7:7; Isaiah 45:23), and therefore cannot be recalled.” Cut in pieces.—This was by no means an uncommon form of punishment: (See Smith’s Assurbanipal, pp. 137, 245.)
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. Ye shall be cut in pieces] This was arbitrary and tyrannical in the extreme; but, in the order of God's providence, it was overruled to serve the most important purpose.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges5. The thing is gone from me] The word spoken by me—lit. (proceeding) from me—is sure. The king means that the threat which follows is fully resolved upon by him. Azda is a Persian word, meaning sure, certain (see Schrader, KAT[204][205], p. 617); the rendering ‘gone’ is philologically indefensible. [204] AT. Eb. Schrader, Die Keilinschriften und das A. T., ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O.T. 1885, 1888). The references are to the pagination of the original, which is given on the margin of the English translation. [205] Eb. Schrader, Die Keilinschriften und das A. T., ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O.T.…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king answered and said to the Chaldeans, The thing is gone from me - The Vulgate renders this, “Sermo recessit a me” - “The word is departed from me.” So the Greek, Ὁλόγοςἀπ̓ἐμοῦἀπέστη Ho logos ap' emou apestē.
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
The king replied to the astrologers, “My word is final: If you do not tell me the dream and its interpretation, you will be cut into pieces and your houses will be reduced to rubble.
The king answered the Chaldeans, “The thing has gone from me. If you don’t make known to me the dream and its interpretation, you will be cut in pieces, and your houses will be made a dunghill.
The king replied to the astrologers, “My word is final: If you do not tell me the dream and its interpretation, you will be cut into pieces and your houses will be reduced to rubble.
The king replied to the wise men, “My decision is firm. If you do not inform me of both the dream and its interpretation, you will be dismembered and your homes reduced to rubble!
Tyndale line
The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
The king answered and said to the Chaldeans, The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known to me the dream, with the interpretation of it, ye shall be cut in pieces, and your houses shall be made a dunghill.
And the King answered and sayd to the Caldeans, The thing is gone from me. If ye will not make me vnderstande the dreame with the interpretation thereof, ye shall be drawen in pieces, and your houses shall be made a iakes.
Strictly literal
The king answered and said to the Chaldeans, The command is gone forth from me: If ye do not make known unto me the dream, and its interpretation, ye shall be cut in pieces, and your houses shall be made a dunghill.
The king hath answered and said to the Chaldeans, 'The thing from me is gone; if ye do not cause me to know the dream and its interpretation, pieces ye are made, and your houses are made dunghills;
The king has answered and said to the Chaldeans, “The thing is gone from me; if you do not cause me to know the dream and its interpretation, you are made pieces, and your houses are made dunghills;
The king answered and said to the Chaldeans, The decree is firmly resolved on by me: If ye do not make known unto me the dream with its interpretation, ye shall be cut in pieces, and your houses shall be changed into a dunghill.
The king replied to the wise men, “This matter has been settled. If you do not reveal the dream to me and interpret it, your bodies will be torn apart and your houses made into rubbish heaps.
From the Latin
And the king answering said to the Chaldeans: The thing is gone out of my mind: unless you tell me the dream, and the meaning thereof, you shall be put to death, and your houses shall be confiscated.
Simplified
“I can't recall it,” the king told the astrologers. “If you can't reveal the dream to me, and its meaning, you will be cut into pieces and your houses will be totally destroyed!
The king made answer and said to the Chaldaeans, This is my decision: if you do not make clear to me the dream and the sense of it, you will be cut in bits and your houses made waste.
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 aligns closely with the Septuagint, with 11 of the 17 words matched. The Dead Sea Scrolls, while partially restored, also reflect the same core message, indicating consistency across these ancient witnesses.
עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְכַשְׂדָּאֵ֔י מִלְּתָ֖א מִנִּ֣י אַזְדָּ֑א הֵ֣ן לָ֤א תְהֽוֹדְעוּנַּ֙נִי֙ חֶלְמָ֣א וּפִשְׁרֵ֔הּ הַדָּמִין֙ תִּתְעַבְד֔וּן וּבָתֵּיכ֖וֹן נְוָלִ֥י יִתְּשָׂמֽוּן׃
11 of the 17 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.
ענא מלכ א [ואמר] [לכשדי] [א] [מלת] [א] [מנ׳י] אזדא די הן לא תהודעונ׳ני [חלמ] [א] [ופשר׳ה] [הדמין] תתעבדון ובתי׳כון [נולי] [יתשמון]
9 words on the leather — 1 partly restored, 12 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 2:5
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 · participle (active) masculine singularAVqrmsa
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/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
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 | Ngmsd | Art — Preposition · noun gentilic masculine plural determined · particleAR/Ngmpd/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…
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 | Art — Noun common feminine singular determined · particleANcfsd/Ta
Word, The
(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This title designates the divine nature of Christ. As the Word, he “was in the beginning” and “became flesh.” “The Word was with God ” and “was God,” and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR/Sp1bs — Preposition · suffixAR/Sp1bs
אַזְדָּא (azad) is an Aramaic word meaning 'gone' or 'be gone.' It is described as firm or assured in the Brown-Driver-Briggs lexicon. The entries suggest it is derived from a root meaning to depart or leave.
אַזְדָּא adj. sure, assured
base
H230 אַזְדָּא, אֲזָד
230 'azad az-zawd'
(Aramaic) of uncertain derivation; firm:--be gone.
אַזְדָּא (a.zad) — gone.
(P'al) to be gone
Aramaic of a.zal (אָזַל "be gone" H0235)
Adj — AdverbAD
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
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
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj | Suff — Verb hiphil imperfect second person masculine plural · suffixAVhi2mp/Sp1bs
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
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 | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
הַדָּם (haddam) refers to a 'piece' or 'member' of the body, indicating a limb. It is noted as a loanword from Persian. The entries suggest that it is derived from a root related to הַדָּם (H1916), which implies something that is stamped or broken into pieces.
[הַדָּם] n.[m.] member, limb (loan-word from Pers.)
base
H1917 הַדָּם
1917 haddam had-dawm'
(Aramaic) from a root corresponding to that of 1916;
something stamped to pieces, i.e. a bit:--piece.
see HEBREW for 01916
הַדָּם (had.dam) — piece.
member, limb, member of the body
Adj — Noun common · masculine plural absoluteANcmpa
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj — Verb second · person masculine pluralAVui2mp
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp2mp
נְוָלוּ (nvaluw) refers to a refuse-heap or dunghill, indicating something foul or base. The word is derived from an unused root that likely means to be foul. It appears in Aramaic contexts, as noted in the entries.
נְוָלוּ, נְוָלִי n.f. refuse-heap
base
H5122 נְוָלוּ, נְוָלִי
5122 nvaluw nev-aw-loo'
(Aramaic) or nvaliy (Aramaic) {nev-aw-lee'}; from an unused
root probably meaning to be foul; a sink:--dunghill.
נְוָלוּ (ne.va.lu) — dunghill.
refuse-heap, dunghill, outhouse
Adj — Noun common · both singular absoluteANcbsa
hep (`aremah, gal, nedh, tel): "Heap" appears
(1) in the simple sense of a gathering or pile, as the translation of `aremah, a "heap," in Ru 3:7 of grain; Ne 4:2 of stones; in 2Ch 31:6, etc., of the tithes, etc.; of chomer (boiling up), a "heap"; in Ex 8:14 of frogs; of gal, a "heap"; in Job 8:17 of stones.
(2) As indicating "ruin," "waste," gal (2Ki 19:25; Job 15:28; Isa 25:2; 37:26; Jer 9:11; 51:37); me`i (
Heap
When Joshua took the city of Ai (Josh. 8), he burned it and “made it an heap [Heb. tel] for ever” (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of “Tel.” “There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name ’unto this day.’ It is simply et-Tel, ‘the heap’ par excellence.”
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
Adj — Verb third · person masculine pluralAVui3mp