Daniel 2:8 — Word Study
WLCעָנֵ֤ה מַלְכָּא֙ וְאָמַ֔ר מִן־ יַצִּיב֙ יָדַ֣ע אֲנָ֔ה דִּ֥י עִדָּנָ֖א אַנְתּ֣וּן זָבְנִ֑ין כָּל־ קֳבֵל֙ דִּ֣י חֲזֵית֔וֹן דִּ֥י אַזְדָּ֖א מִנִּ֥י מִלְּתָֽא׃
BSAThe kingmelek [ruler, monarch] repliedʻănâh Iʼănâʼ knowyᵉdaʻ [am certain, have confidence] formin sureyatstsîyb [without a doubt, with certainty] thatdîy ◂youʼantûwn△ are stallingzᵉban△ [gaining, buying] for timeʻiddân [a set period, a specific duration] becausedîy you seechăzâʼ [perceive, understand] thatdîy mymin wordmillâh [command, decree] is finalʼăzâd [absolute, unchanging, gone from me]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְאָמַ֔ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| מִן־ | according to | Preposition |
| יַצִּיב֙ | certain | Adj |
| יָדַ֣ע | [am] knowing | Verb, Qal, participle (active) masculine singular |
| אֲנָ֔ה | I | Pronoun |
| דִּ֥י | that | Conjunction |
| עִדָּנָ֖א | time | Noun common both singular determined, particle |
| אַנְתּ֣וּן | you | Pronoun |
| זָבְנִ֑ין | [are] gaining | Verb, Qal, participle (active) masculine plural |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵל֙ | because | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| חֲזֵית֔וֹן | you have seen | Verb, Qal, perfect second person masculine plural |
| דִּ֥י | that | Conjunction |
| אַזְדָּ֖א | [is] assured | Adverb |
| מִנִּ֥י | from me | Preposition, suffix |
| מִלְּתָֽא׃ | word the | Noun common feminine singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king replied, “I know for sure that you are stalling for time, because you see that my word is final. |
| KJV | The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. |
| ASV | The king answered and said, I know of a certainty that ye would gain time, because ye see the thing is gone from me. |
| YLT | The king hath answered and said, 'Of a truth I know that time ye are gaining, because that ye have seen that the thing is gone from me, |
| WEB | The king answered, “I know of a certainty that you are trying to gain time, because you see the thing has gone from me. |
| BBE | The king made answer and said, I am certain that you are attempting to get more time, because you see that my decision is fixed; |
The translations agree on the king's certainty and the finality of his word, particularly regarding יַצִּיב.
The main clause is supported by several dependent clauses that clarify the king's knowledge and accusations.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנָה
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
2 of 19 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:8
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 Challengegenerated
Daniel 2:8 captures a critical moment where the king confronts his advisors, revealing his awareness of their tactics to delay. He demands direct answers regarding his dream, emphasizing the severity of his decree. This scene illustrates the tension between authority and deception, as the king's expectations are clear and absolute.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ephesians 5:16 | redeeming the time, because the days are evil. |
| 2 | Colossians 4:5 | Act wisely toward outsiders, redeeming the time. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יַצִּיב, ya.Tzivgenerated
The word יַצִּיב (ya.Tziv) means 'certain' or 'fixed', indicating a state of assurance or reliability. It emphasizes the king's conviction regarding the situation at hand.
In this context, it underscores the king's confidence that his decree is unchangeable, reflecting the finality of his command.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of יַצִּיב as 'certain' or 'sure', with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying similar meanings.
Sentence Structuregenerated
The finite verb עָנֵ֤ה ('a.Neh), meaning 'replied', anchors the sentence, with multiple clauses detailing the king's assertion and the subjects involved.
The structure reveals a clear hierarchy, with the king's statement leading the discourse, followed by the advisors' actions and the implications of their deceit.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכָּא as βασιλεύς (basileus), reinforcing the idea of a king. This choice aligns with the authoritative tone of the passage.
The Greek term captures the essence of rulership, emphasizing the king's power and the weight of his words.
In plain words — the whole versegenerated
Daniel 2:8 shows the king confronting his advisors, accusing them of trying to buy time. He expresses his certainty that their actions are deceptive, demanding direct answers about his dream.
Frequently Asked Questionsgenerated
He accuses his advisors of delaying their response to avoid revealing their inability to interpret his dream.
It indicates the absolute authority of the king's command, leaving no room for negotiation.
His certainty reflects his position of power and the expectation that his advisors should be honest and forthcoming.
It highlights the tension between the king's absolute authority and the advisors' attempts to manipulate the situation.
Reflection Questionsgenerated
- How do I respond when faced with authority in my life?
- What are some ways I might be tempted to stall or avoid difficult conversations?
- In what situations do I feel compelled to be honest, even when it's uncomfortable?
- How can I ensure that I communicate clearly and directly with others?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, noting the king's high-handed demand and the truth behind his accusations.
While the demand in these words was high-handed and insane, the accusation was very true: You want to learn what the dream was, he is saying, so as to hatch in common some false interpretation and trick me as usual,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king answered and said, I know of certainty,.... I see plainly and clearly what you are at, and am fully assured you mean nothing, but that ye would gain the time: or buy (f), or redeem time, as
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. I know ... that ye would gain the time - literally, buy.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis ye do in policy, to escape punishment; when taken up with other affairs, I may forget to make further inquiry after this thing, but it shall not serve your turn.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:8 The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.Ver. 8. I know of certainty.] There is no halting before a cripple. Politicians can sound the depth of one another. That ye would gain the time.] Chald., Buy or redeem it - that is, make your advantage of it to evade the danger. And indeed if these sorcerers could have gained longer time much might have been done; for either the king might have died or been employed in war, or pacified by the mediation of friends, &c. Time often cooleth the rage of hasty men. How Hubert de Burgo, Earl of Kent, escaped the king’ s wrath by a little respite, see Goodwin’ s Catalogue…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Gain time.—They hoped that by continual postponement they would induce the king to let the matter pass over; or, if not, that they might be able to wheedle the dream out of him,
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. That ye would gain the time] The king means either that they wished to prolong the time that he might recollect it, or get indifferent about it; or that they might invent something in the place of it; or make their escape to save their lives, after having packed up their valuables. See Daniel 2:9.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges8. of certainty] We should say now, ‘of a certainty.’ Murray quotes from North’s Plutarch (1580), ‘It is of certainty that her proper name was Nicostrata.’ would gain time (R.V.)] lit. are buying the time. Their repeated request to the king to tell them his dream is proof to him that they have no power to reveal secrets, and that they could not therefore interpret his dream, even though he were to describe it to them: hence he charges them with buying the time, i.e. with endeavouring to defer the fatal moment when the truth must appear, and when their inability to interpret his dream must be exposed. because ye see that the word spoken by me is sure, (9) That, if, &c.] Because you see that…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king answered and said, I know of certainty that ye would gain the time - Margin, “buy.” The Chaldee word זבנין zâbenı̂yn (from זבן zeban) means, to get for oneself, buy, gain, procure.
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, “I know for sure that you are stalling for time, because you see that my word is final.
The king answered, “I know of a certainty that you are trying to gain time, because you see the thing has gone from me.
The king replied, “I know for sure that you are stalling for time because you see that my word is final.
The king replied, “I know for sure that you are attempting to gain time, because you see that my decision is firm.
Tyndale line
The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
The king answered and said, I know of a certainty that ye would gain time, because ye see the thing is gone from me.
The king answered and said, I know of a certain that ye would gain time, because ye see the thing is gone from me.
The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
Then the King answered, and sayd, I knowe certeinly that ye would gaine the time, because ye see the thing is gone from me.
Strictly literal
The king answered and said, I know of a certainty that ye would gain time, because ye see the word is gone forth from me;
The king hath answered and said, 'Of a truth I know that time ye are gaining, because that ye have seen that the thing is gone from me,
The king has answered and said, “Of a truth I know that you are gaining time, because that you have seen that the thing is gone from me,
The king answered and said, I know of a certainty that ye wish to gain time, because ye see the decree is firmly resolved on by me:
The king answered, “I know for certain that you want more time because you see how firm my decision is about this.
From the Latin
The king answered, and said: I know for certain that you seek to gain time, since you know that the thing is gone from me.
Simplified
“It's obvious to me that you're just trying to buy time!” said the king. “You can see that I can't remember the dream.
The king made answer and said, I am certain that you are attempting to get more time, because you see that my decision is fixed;
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 on the wording of this verse, with a significant match in content. However, the Septuagint's arrangement and article usage differ, reflecting its own stylistic choices.
עָנֵ֤ה מַלְכָּא֙ וְאָמַ֔ר מִן־ יַצִּיב֙ יָדַ֣ע אֲנָ֔ה דִּ֥י עִדָּנָ֖א אַנְתּ֣וּן זָבְנִ֑ין כָּל־ קֳבֵל֙ דִּ֣י חֲזֵית֔וֹן דִּ֥י אַזְדָּ֖א מִנִּ֥י מִלְּתָֽא׃
14 of the 19 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.
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 2:8
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
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)
Adj — PrepositionAR
יַצִּיב (yatstsiyb) is an Aramaic word meaning fixed or certain, derived from the root for 'to stand.' It covers meanings related to truth and reliability, including adjectives like true and certain, as well as adverbs such as surely and truly. The entries consistently emphasize its association with certainty and truth.
יַצִּיב adj. certain, true
base
H3330 יַצִּיב
3330 yatstsiyb yats-tseeb'
(Aramaic) from 3321; fixed, sure; concretely,
certainty:--certain(-ty), true, truth.
see HEBREW for 03321
יַצִּיב (yats.tsiv) — certain.
n
1) the truth
adv
2) surely, reliably, truly
adj
3) reliable, true, certain, sure
Adj — AdjAAabsa
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 — Verb · Qal · participle (active) masculine singularAVqrmsa
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
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
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
אַנְתּוּן (antuwn) is the Aramaic plural form of the second person pronoun, meaning 'you' or 'ye.' It is derived from the singular form אַתֶּם (at.tem). This term appears in the context of Daniel 2:8.
אַנְתּוּן pr.2mpl. ye, you, Dn 2:8.
ref
H608 אַנְתּוּן
608 'antuwn an-toon'
(Aramaic) plural of 607; ye:--ye.
see HEBREW for 0607
אַנְתּוּן (an.tun) — you.
you, thou (second pers. pl.)
Aramaic of at.tem (אַתֶּם "you(m.p.)" H0859D)
Adj — PronounAPp2mp
זְבַן (zban) means to buy or gain, primarily used in the context of acquiring something through purchase. The word is noted in the Aramaic section of the Old Testament, specifically in Daniel 2:8. It is derived from a root related to the concept of acquisition.
[זְבַן] vb. buy, gain;—Pe. Dn 2:8
ref
H2084 זְבַן
2084 zban zeb-an'
(Aramaic) corresponding to the root of 2081; to acquire by
purchase:--gain.
see HEBREW for 02081
זְבַן (ze.van) — to buy.
1) to buy, gain
1a) (P'al) gain (participle)
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · perfect second person masculine pluralAVqp2mp
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
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
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)
Adj | Suff — Preposition · suffixAR/Sp1bs
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).