Daniel 3:29 — Word Study
WLCוּמִנִּי֮ שִׂ֣ים טְעֵם֒ דִּי֩ כָל־ עַ֨ם אֻמָּ֜ה וְלִשָּׁ֗ן דִּֽי־ יֵאמַ֤ר שָׁלוּ֙ עַ֣ל אֱלָהֲה֗וֹן דִּֽי־ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹא הַדָּמִ֣ין יִתְעֲבֵ֔ד וּבַיְתֵ֖הּ נְוָלִ֣י יִשְׁתַּוֵּ֑ה כָּל־ קֳבֵ֗ל דִּ֣י לָ֤א אִיתַי֙ אֱלָ֣ה אָחֳרָ֔ן דִּֽי־ יִכֻּ֥ל לְהַצָּלָ֖ה כִּדְנָֽה׃
BSAdecreesûwm [make a formal declaration, issue a command] thatdîy the peopleʻam [nations, communities] of anykôl nationʼummâh [country, ethnic group] or languagelishshân [tongue, dialect] whodîy sayʼămar [speak, utter] anything offensiveshâlâh [a word, a phrase, amiss, erroneous, a wrong or error] againstʻal the Godʼĕlâhh [Eloah, the supreme deity] ofdîy ShadrachShadrak [a friend of Daniel, renamed by King Nebuchadnezzar] MeshachMêyshak [a friend of Daniel, given his name by King Nebuchadnezzar] and AbednegoʻĂbêd Nᵉgôwʼ [a friend of Daniel, also known as Azariah, meaning'servant of Nebo'] will be cutʻăbad [divided, torn] into pieceshaddâm [limbs, fragments, a part of something] and their housesbayith [homes, dwellings, a physical building] reducedshᵉvâh [made, torn down] ◂to rubblenᵉvâlûw [a pile of waste, a dunghill, a place for human waste] Forqᵉbêl there isʼîythay nolâʼ otherʼochŏrân [different, another, distinct] godʼĕlâhh [deity, referring to the God of Israel or a heathen deity] whodîy canyᵉkêl delivernᵉtsal [rescue, save, to extricate or deliver from a difficult situation] in this waydên [thus, like this]
| Greek | English | Parsing |
|---|---|---|
| וּמִנִּי֮ | and from me | Conjunction, preposition, suffix |
| שִׂ֣ים | it is made | Verb plural, third person masculine singular |
| טְעֵם֒ | a decree | Noun common, both singular absolute |
| דִּי֩ | that | Conjunction |
| כָל־ | any | Noun common, both singular construct |
| עַ֨ם | people | Noun common, both singular absolute |
| אֻמָּ֜ה | nation | Noun common, feminine singular absolute |
| וְלִשָּׁ֗ן | and language | Conjunction, noun common both singular absolute |
| דִּֽי־ | which | Conjunction |
| יֵאמַ֤ר | it will say | Verb, Qal, imperfect third person masculine singular |
| שָׁלוּ֙ | negligence | Noun common, both singular absolute |
| עַ֣ל | against | Preposition |
| אֱלָהֲה֗וֹן | God their | Noun common both singular construct, suffix |
| דִּֽי־ | of | Conjunction |
| שַׁדְרַ֤ךְ | Shadrach | Noun proper masculine |
| מֵישַׁךְ֙ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֔וֹא | -nego | Noun proper masculine |
| הַדָּמִ֣ין | members | Noun common, masculine plural absolute |
| יִתְעֲבֵ֔ד | he will be made | Verb third, person masculine singular |
| וּבַיְתֵ֖הּ | and house his | Conjunction, noun common both singular construct, suffix |
| נְוָלִ֣י | a refuse-heap | Noun common, both singular absolute |
| יִשְׁתַּוֵּ֑ה | it will be made | Verb third, person masculine singular |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֗ל | because | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| לָ֤א | not | Particle |
| אִיתַי֙ | there | Noun common, both singular absolute |
| אֱלָ֣ה | [is] a god | Noun common, both singular absolute |
| אָחֳרָ֔ן | another | Adj |
| דִּֽי־ | who | Conjunction |
| יִכֻּ֥ל | he is able | Verb, Qal, imperfect third person masculine singular |
| לְהַצָּלָ֖ה | to rescue | Preposition, verb hiphil infinitive construct common |
| כִּדְנָֽה׃ | like this | Preposition, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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.” |
| KJV | Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. |
| ASV | Therefore I make a decree, that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort. |
| YLT | And by me a decree is made, that any people, nation, and language, that doth speak erroneously concerning the God of Shadrach, Meshach, and Abed-Nego, pieces he is made, and its house is made a dunghill, because that there is no other god who is able thus to deliver.' |
| WEB | Therefore I make a decree that every people, nation, and language which speak anything evil against the God of Shadrach, Meshach, and Abednego shall be cut in pieces, and their houses shall be made a dunghill, because there is no other god who is able to deliver like this.” |
| BBE | And it is my decision that any people, nation, or language saying evil against the God of Shadrach, Meshach, and Abed-nego, will be cut to bits and their houses made waste: because there is no other god who is able to give salvation such as this. |
Where they part company is שִׂ֣ים — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that detail the conditions and consequences of the decree.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲמַר
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 3:29
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 Decree of Nebuchadnezzargenerated
Daniel 3:29 records King Nebuchadnezzar's decree following the miraculous preservation of Shadrach, Meshach, and Abednego in the fiery furnace. The king acknowledges the power of their God, declaring that anyone who speaks against Him will face severe consequences. This decree reflects the king's recognition of God's sovereignty and serves as a warning to all people and nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:26–27 | I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end. |
| 2 | Daniel 3:15–17 | Now, if you are ready, as soon as you hear the sound of the horn, flute, zither, lyre, harp, pipes, and all kinds of music, you must fall down and worship the statue I have made. But if you refuse to worship, you will be thrown at once into the blazing fiery furnace. Then what god will be able to deliver you from my hands?” |
| 3 | Daniel 2:5 | 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. |
| 4 | Daniel 6:27 | He delivers and rescues; He performs signs and wonders in the heavens and on the earth, for He has rescued Daniel from the power of the lions.” |
| 5 | Deuteronomy 32:31 | For their rock is not like our Rock, even our enemies concede. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — שִׂ֣ים, simgenerated
The verb שִׂ֣ים (sim) means 'to set' or 'to appoint.' It is used here in the context of making a formal declaration or decree. This word indicates an authoritative action, emphasizing Nebuchadnezzar's role as a ruler issuing commands.
The third person masculine singular form suggests that the king himself is the one making this decree, highlighting his authority. The usage of this verb in a formal context underscores the seriousness of the command being issued.
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.
Sentence Structuregenerated
The main verb of the verse is שִׂ֣ים, sim, meaning 'to set' or 'to appoint.' This verb governs the entire sentence, indicating the action of issuing a decree.
The structure includes several clauses that describe the subjects affected by the decree, the conditions under which it applies, and the consequences for those who violate it. This hierarchical arrangement emphasizes the authority of the king's command.
Septuagint Backgroundgenerated
The Septuagint translates שִׂ֣ים as κρίνω, meaning 'to judge' or 'to decree.' This choice reflects a similar authoritative action but shifts the focus slightly from the act of setting to the act of judging.
This translation choice indicates a broader interpretation of the decree, suggesting not only a formal declaration but also an assessment of the actions of the people in relation to the God of the Hebrews.
In plain words — the whole versegenerated
Daniel 3:29 shows King Nebuchadnezzar declaring that anyone from any nation or language who speaks against the God of Shadrach, Meshach, and Abednego will face severe punishment. This decree highlights the king's acknowledgment of God's power to save and serves as a warning to all.
Frequently Asked Questionsgenerated
It signifies the king's recognition of the power of the God of Shadrach, Meshach, and Abednego and serves as a warning against blasphemy.
He mentions them to highlight the miraculous deliverance they experienced, which he attributes to their God.
The decree states that those who do so will be cut into pieces and their houses reduced to rubble.
It shows a shift in Nebuchadnezzar's attitude towards the God of Israel, recognizing His authority and power.
Reflection Questionsgenerated
- How do we respond to challenges against our faith in God?
- What does it mean to acknowledge God's power in our lives?
- In what ways can we stand firm like Shadrach, Meshach, and Abednego?
- How can we share our faith with others in a way that honors God?
The early church on this verse — how the Fathers read it
Early church fathers comment on this decree, emphasizing the faithfulness of Shadrach, Meshach, and Abednego and the implications of worshiping the true God.
Hananiah and his brothers worshiped not the image of the king of Babylon; and Jesus restrained the nations from the worship of dead images.Early Church Fathers on Daniel 3 →
Verse 29. "'I have therefore determined upon this decree (the Vulgate says: "have appointed this decree"): that any people, tribe or tongue which utters blasphemy against the God of Shadrach,Early Church Fathers on Daniel 3 →
There is none, there is no remedy better able to destroy sins than to continually recall them and to continually accuse oneself.Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore I make a decree,.... Or, a "decree is made by me" (w); which is as follows: that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and
Read John Gill on Daniel 3 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be
Read Robert Jamieson on Daniel 3 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleObserve here, that though he doth not resolve to worship the true God, nor command others to do it, yet he would not allow the God of the Jews to be evil spoken of; this was all that he came up to. He was resolved to hold fast to the religion established, his own idols; nay, the great golden idol, which had been slurred and slighted by these three worthies, he would not take down and relinquish: this was the best quarter the true God could get among them, not to be spoken amiss of under great penalty; though he confessed no god else could deliver after that strange sort. Bel could not preserve his men out of the furnace, God preserves his servants in the furnace. All was one for that, Bel…
Read Matthew Poole on Daniel 3 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.Ver. 29. Therefore I make a decree.] Magistrates then have to do with men in matters of religion. Which speak anything amiss.] But was this all he would do for God after so clear convictions? It was very poor. A professor of the Turks’ law proclaimeth, before they attempt anything, that nothing be done against religion.
Read John Trapp on Daniel 3 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Anything amiss.—The marginal version is to be preferred.
Read Charles John Ellicott on Daniel 3 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 29. Speak any thing amiss] Though by the decree the king does not oblige the people to worship the true God, yet he obliges them to treat him with reverence.
Read AdamClarke on Daniel 3 →
CambridgeThe Cambridge Bible for Schools and Colleges29. I make a decree] the same phrase (lit. a decree is made by me), in Daniel 4:6 (cf. Daniel 6:26); Ezra 4:11 (at the end), 19, Daniel 5:17, Daniel 6:8; Daniel 6:11, Daniel 7:13; Daniel 7:21. people, nation, and language] Daniel 3:4; Daniel 3:7. any thing amiss] lit. any neglect or error: cf. the same word in Daniel 6:4; Ezra 4:22; Ezra 6:9 (‘fail’). In the Targums it stands for the Heb. shegâgâh, or mishgeh, oversight, inadvertence, Genesis 43:12; Leviticus 4:2; Leviticus 5:18. cut in pieces, and … made a dunghill] see on Daniel 2:5. The terms of the edict, it will be noticed, are inexact: ‘every people, nation, and language’ must stand for ‘every one belonging to any people, nation, and…
Read Cambridge on Daniel 3 →
Albert Barnes1798–1870Barnes' Notes on the BibleTherefore I make a decree - Margin, “A decree is made by me.” Chaldee, “And from me a decree is laid down,” or enacted.
Read Albert Barnes on Daniel 3 →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
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.”
Therefore I make a decree that every people, nation, and language which speak anything evil against the God of Shadrach, Meshach, and Abednego shall be cut in pieces, and their houses shall be made a dunghill, because there is no other god who is able to deliver like this.”
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.”
I hereby decree that any people, nation, or language group that blasphemes the god of Shadrach, Meshach, or Abednego will be dismembered and his home reduced to rubble! For there exists no other god who can deliver in this way.”
Tyndale line
Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.
Therefore I make a decree, that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other god that is able to deliver after this sort.
Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dung-hill: because there is no other god that is able to deliver after this sort.
Therefore I make a decree, that every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other god that can deliver after this sort.
Therefore I make a decree, that euery people, nation, and language, which speake any blasphemie against the God of Shadrach, Meshach and Abednego, shalbe drawen in pieces, and their houses shall be made a iakes, because there is no god that can deliuer after this sort.
Strictly literal
Therefore I make a decree, that in every people, nation, and language, he who shall speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and his house shall be made a dunghill: because there is no other God that is able to deliver after this sort.
And by me a decree is made, that any people, nation, and language, that doth speak erroneously concerning the God of Shadrach, Meshach, and Abed-Nego, pieces he is made, and its house is made a dunghill, because that there is no other god who is able thus to deliver.'
“And by me a decree is made, that any people, nation, and language, that speaks erroneously concerning the God of Shadrach, Meshach, and Abed-Nego, he is made pieces, and its house is made a dunghill, because that there is no other god who is able thus to deliver.”
Therefore do I make a decree, That every people, nation, and language, that may speak any thing disrespectful against the God of Shadrach, Meshach, and 'Abed-nego, shall be cut in pieces, and their houses shall be changed into a dunghill; because there is no other God that can deliver like this one.
Therefore I make a decree that any people, nation, or language that speaks anything against the God of Shadrach, Meshach, and Abednego must be torn apart, and that their houses must be made into rubbish heaps because there is no other god who is able to save like this.”
From the Latin
For we have sinned, and committed iniquity, departing from thee: and we have trespassed in all things:
Simplified
Consequently I am issuing a decree that if anyone of any nation or language speaks disrespectfully about the God of Shadrach, Meshach, and Abednego they will be torn to pieces and their houses will be destroyed. There is no other God who is able to save like this!”
And it is my decision that any people, nation, or language saying evil against the God of Shadrach, Meshach, and Abed-nego, will be cut to bits and their houses made waste: because there is no other god who is able to give salvation such as this.
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 Dead Sea Scrolls largely agree on the wording of this verse, with the scrolls containing a few restored words. The essential elements of the decree and its implications remain consistent across these witnesses.
וּמִנִּי֮ שִׂ֣ים טְעֵם֒ דִּי֩ כָל־ עַ֨ם אֻמָּ֜ה וְלִשָּׁ֗ן דִּֽי־ יֵאמַ֤ר שָׁלוּ֙ עַ֣ל אֱלָהֲה֗וֹן דִּֽי־ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹא הַדָּמִ֣ין יִתְעֲבֵ֔ד וּבַיְתֵ֖הּ נְוָלִ֣י יִשְׁתַּוֵּ֑ה כָּל־ קֳבֵ֗ל דִּ֣י לָ֤א אִיתַי֙ אֱלָ֣ה אָחֳרָ֔ן דִּֽי־ יִכֻּ֥ל לְהַצָּלָ֖ה כִּדְנָֽה׃
24 of the 34 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.
[ומנ׳י] שימו טעם די כול עם אומה [ולשן] [די] [יאמר] [שלה] [על] [אלה׳הון] [די] [שדרך] [מישך] [ועבד] נגו דמין יתעבד ובית׳ה [נולי] [ישתוה] [כלקבל] [די] [לא] [איתי] [אלה] [אחרן] [די] [יכל] [להצלה] כדנה
33 words of the verse are on this fragment — 4 partly restored, 22 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 3:29
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.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AC/R/Sp1bs — Conjunction · preposition · suffixAC/R/Sp1bs
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 plural · third person masculine singularAVQp3ms
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
ANcbsa — Noun common · both singular absoluteANcbsa
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
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj — Noun common · both singular constructANcbsc
עַם (am) means 'people' in Hebrew and is also noted in Aramaic. It corresponds to the related word עַם (am) in Strong's H5971. The entries consistently emphasize its meaning related to groups of people.
H5972 עַם
5972 `am am
(Aramaic) corresponding to 5971:--people.
see HEBREW for 05971
עַם (am) — people.
people
Aramaic of am (עַם ": people" H5971A)
Adj — Noun common · both singular absoluteANcbsa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
אֻמָּה (ummah) refers to a nation or people, and is derived from an Aramaic root that corresponds to another Hebrew term for nation. The entries consistently define it as relating to a group of people or tribe.
אֻמָּה n.f. nation
base
H524 אֻמָּה
524 'ummah oom-maw'
(Aramaic) corresponding to 523:--nation.
see HEBREW for 0523
אֻמָּה (um.mah) — people.
people, tribe, nation
Aramaic of um.mah (אֻמָּה "people" H0523)
Adj — Noun common · feminine singular absoluteANcfsa
לִשָּׁן (lishshan) refers to 'tongue' or 'language' in Hebrew, and can also figuratively denote 'people.' The word is built from the concept of speech, linking it to communication and identity. It appears in contexts related to nations and their languages.
לִשָּׁן n.m. tongue
base
H3961 לִשָּׁן
3961 lishshan lish-shawn'
(Aramaic) corresponding to 3956; speech, i.e. a
nation:--language.
see HEBREW for 03956
לִשָּׁן (lish.shan) — tongue.
1) tongue, language
1a) tongue, language
1b) people (fig.)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
[TONGUES, CONFUSION OF, CONFUSION OF]
One of the distinguishing gifts of God to man, essential to all high enjoyment and improvement in social life, and to be prized and used in a manner worthy of its priceless value for the glory of God and the benefit of mankind. The original language was not the growth of a mere faculty of speech in man, but a creation of gift of God. Adam and Eve when created knew how to converse with each other and with the Creator. For some two thousand years, "the whole earth was of one language and of one speech," Ge 11:1. But about one hundred years after the flood, according to the common chronology, and later according to others, God miraculously "confounded the language" of the Cushite rebels at Babel; and peopling the earth by these scattered families of diverse tongues, He frustrated the designs and promoted his own. There are now several…
→ Speaking in inspired “tongues” forbidden, in religious assemblies unless there was an inspired interpreter present 1Co 14:2-28
- Of all mankind one at first
Ge 11:1,6
- CALLED
. Speech
. Tongue
- CONFUSION OF
. A punishment for presumption, &c
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
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 · imperfect third person masculine singularAVqi3ms
שָׁלוּ (shaluw) refers to neglect or remissness. It is derived from a root related to error or fault, indicating a failure or something amiss. The term appears in contexts that highlight a lack of attention or care.
שָׁלוּ n.f. neglect, remissness
base
H7960 שָׁלוּ, שָׁלָה
7960 shaluw shaw-loo'
(Aramaic) or shaluwth (Aramaic) {shaw-looth'}; from the same
as 7955; a fault:--error, X fail, thing amiss.
see HEBREW for 07955
שָׁלוּ (sha.lu) — neglect.
neglect, remissness
ANcbsa — Noun common · both singular absoluteANcbsa
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
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
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שַׁדְרַךְ (Shadrak) is an Aramaic name meaning 'royal' or 'the great scribe.' It refers to a biblical figure, a friend of Daniel, who is mentioned in the Book of Daniel during the Exile and Return. Shadrach is known for refusing to eat the king's food and for surviving the fiery furnace after defying Nebuchadnezzar's decree.
שַׁדְרַךְ 13 n.pr.m. (cf. BH id.)
base
H7715 שַׁדְרַךְ
7715 Shadrak shad-rak'
(Aramaic) the same as 7714:--Shadrach.
see HEBREW for 07714
שַׁדְרַךְ (shad.rakh) — Shadrach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Shadrach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of cha.nan.yah (חֲנַנְיָ֫הוּ "Hananiah" H2608T)
§ Shadrach = "royal" or "the great scribe"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Hananiah' (H2608L)
Adj — Noun proper masculineANpm
sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.
Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Da 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Da 1:12). The…
Shadrach
Aku’s command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, “neither was a hair of their head singed, neither had the smell of fire passed on them.” Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)
(royal , or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Dani 1-3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in (Hebrews 11:33,34) but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example.
A Chaldean name given to Ananias at the court of Nebuchadnezzar, Da 1:7. See ABED-NEGO.
מֵישַׁךְ (Meyshak) refers to Meshach, a character from the Book of Daniel. He is a Babylonian name, originally 'Mishael', meaning 'guest of the king'. Meshach is known for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel and his friends.
מֵישַׁךְ n.pr.m. (BH id.)
base
H4336 מֵישַׁךְ
4336 Meyshak may-shak'
(Aramaic) of foreign origin and doubtful significance;
Meshak, the Babylonian name of 4333:--Meshak.
see HEBREW for 04333
מֵישַׁךְ (me.shakh) — Meshach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Meshach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of mi.sha.el (מִישָׁאֵל "Mishael" H4332I)
§ Meshach = "guest of the king"
1) the godly friend of Daniel who Nebuchadnezzar renamed Meshach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) original name 'Mishael'
Adj — Noun proper masculineANpm
me'-shak (meshakh): Possibly the Sumerian form of the Babylonian Cil-Asharidu, "the shadow of the prince," just as Shadrach probably means "the servant of Sin," and Abednego the "servant of Ishtar." Meshach was one of the three Hebrew companions of Daniel, whose history is given in the first chapters of the Book of Daniel.
See, further, under SHADRACH.
Meshach
The title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.
(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, (Daniel 1:4) and qualified to "stand before" King Nebuchadnezzar, (Daniel 1:5) as his personal attendants and advisers. (Daniel 1:20) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king’s acknowledgement of the God of Shadrach, Meshach…
See ABED-NEGO.
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
Adj — Conjunction · noun proper masculineAC/Npm
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
ANpm — Noun proper masculineANpm
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 third · person masculine singularAVui3ms
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-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
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 שְׁוָה (shvah) is built from the root meaning 'to resemble' or 'to become like.' It covers the meanings of being made or set, particularly noted in the context of the book of Daniel (Dn 3:29, 5:21). The entries also indicate its Aramaic connections.
H7739a שְׁוָה become like H7739b שְׁוָה Hithpa. be set, made
7739 shvah shev-aw'
(Aramaic): corresponding to 7737; to resemble:--make like.
see HEBREW for 07737
שְׁוָה (she.vah) — be like.
(Pael) to become like
Aramaic of sha.vah (שָׁוָה "be like" H7737A)
שְׁוָה (she.vah) — be set.
(Hithpael) to be set, be made
Aramaic of sha.vah (שָׁוָה "to set" H7737B)
Adj — Verb third · person masculine singularAVMi3ms
/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
Adj — 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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
Adj — Noun common · both singular absoluteANcbsa
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · both singular absoluteANcbsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אׇחֳרָן (ochoran) is an Aramaic word meaning 'another' or 'other.' It derives from the root of אַחֵר (acher), which also means 'another.' The entries consistently define it as an adjective, with no significant disagreement noted among the lexicons.
אׇחֳרָן adj.m. another
base
H321 אׇחֳרָן
321 'ochoran okh-or-awn'
(Aramaic) from 311; the same as 317; other:--(an-)other.
see HEBREW for 0311
see HEBREW for 0317
אׇחֳרָן (o.cho.ran) — another.
other, another
Aramaic of a.cher (אַחֵר "another" H0312)
Adj — AdjAAabsa
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
נְצַל (netsal) means to rescue or deliver, with roots in both Hebrew and Aramaic. It is primarily used in the Haphal form, indicating a passive or intensive action of rescuing or extricating. The entries consistently emphasize its meaning related to deliverance.
[נְצַל] vb. Haph. rescue, deliver
base
H5338 נְצַל
5338 ntsal nets-al'
(Aramaic) corresponding to 5337; to extricate:--deliver,
rescue.
see HEBREW for 05337
נְצַל (ne.tsal) — to rescue.
(Aphel) to rescue, extricate, deliver
Aramaic of na.tsal (נָצַל "to rescue" H5337)
Adj | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonAR/Vhcc
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj | Pron — Preposition · particleAR/Tm
