Daniel 4:23 — Word Study
WLCוְדִ֣י חֲזָ֣ה מַלְכָּ֡א עִ֣יר וְקַדִּ֣ישׁ נָחִ֣ת׀ מִן־ שְׁמַיָּ֡א וְאָמַר֩ גֹּ֨דּוּ אִֽילָנָ֜א וְחַבְּל֗וּהִי בְּרַ֨ם עִקַּ֤ר שָׁרְשׁ֙וֹהִי֙ בְּאַרְעָ֣א שְׁבֻ֔קוּ וּבֶאֱסוּר֙ דִּֽי־ פַרְזֶ֣ל וּנְחָ֔שׁ בְּדִתְאָ֖א דִּ֣י בָרָ֑א וּבְטַ֧ל שְׁמַיָּ֣א יִצְטַבַּ֗ע וְעִם־ חֵיוַ֤ת בָּרָא֙ חֲלָקֵ֔הּ עַ֛ד דִּֽי־ שִׁבְעָ֥ה עִדָּנִ֖ין יַחְלְפ֥וּן עֲלֽוֹהִי׃
BSAAnddîy frommin heavenshâmayin [the sky, the spiritual realm] and sayingʼămar the treeʼîylân leaveshᵉbaq the stumpʻiqqar [the remaining root, the foundation] with its rootsshôresh [the source, the foundation] ofdîy ofdîy
| Greek | English | Parsing |
|---|---|---|
| וְדִ֣י | and that | Conjunction, conjunction |
| חֲזָ֣ה | he saw | Verb, Qal, perfect third person masculine singular |
| מַלְכָּ֡א | king the | Noun common both singular determined, particle |
| עִ֣יר | a watcher | Noun common, both singular absolute |
| וְקַדִּ֣ישׁ | and a holy [one] | Conjunction |
| נָחִ֣ת׀ | coming down | Verb, Qal, participle (active) masculine singular |
| מִן־ | from | Preposition |
| שְׁמַיָּ֡א | heavens the | Noun common masculine plural determined, particle |
| וְאָמַר֩ | and saying | Conjunction, verb qal participle (active) masculine singular |
| גֹּ֨דּוּ | cut down! | Verb, Qal, imperative second person masculine plural |
| אִֽילָנָ֜א | tree the | Noun common both singular determined, particle |
| וְחַבְּל֗וּהִי | and destroy it | Conjunction, verb piel imperative second person masculine plural, suffix |
| בְּרַ֨ם | nevertheless | Adverb |
| עִקַּ֤ר | [the] stump of | Noun common, both singular construct |
| שָׁרְשׁ֙וֹהִי֙ | roots its | Noun common masculine plural construct, suffix |
| בְּאַרְעָ֣א | in ground the | Preposition, noun common both singular determined, particle |
| שְׁבֻ֔קוּ | leave! | Verb, Qal, imperative second person masculine plural |
| וּבֶאֱסוּר֙ | and with a fetter | Conjunction, preposition, noun common both singular absolute |
| דִּֽי־ | of | Conjunction |
| פַרְזֶ֣ל | iron | Noun common, both singular absolute |
| וּנְחָ֔שׁ | and bronze | Conjunction, noun common both singular absolute |
| בְּדִתְאָ֖א | in grass the | Preposition, noun common both singular determined, particle |
| דִּ֣י | of | Conjunction |
| בָרָ֑א | field the | Noun common both singular determined, particle |
| וּבְטַ֧ל | and with [the] dew of | Conjunction, preposition, noun common both singular construct |
| שְׁמַיָּ֣א | heavens the | Noun common masculine plural determined, particle |
| יִצְטַבַּ֗ע | let it become wet | Verb third, person masculine singular |
| וְעִם־ | and [be] with | Conjunction, preposition |
| חֵיוַ֤ת | [the] animal[s] of | Noun common, feminine singular construct |
| בָּרָא֙ | field the | Noun common both singular determined, particle |
| חֲלָקֵ֔הּ | portion its | Noun common both singular construct, suffix |
| עַ֛ד | until | Preposition |
| דִּֽי־ | that | Conjunction |
| שִׁבְעָ֥ה | seven | |
| עִדָּנִ֖ין | times | Noun common, masculine plural absolute |
| יַחְלְפ֥וּן | they will pass | Verb, Qal, imperfect third person masculine plural |
| עֲלֽוֹהִי׃ | over it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And you, O king, saw a watcher, a holy one, coming down from heaven and saying: ‘Cut down the tree and destroy it, but leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven, and graze with the beasts of the field till seven times pass him by.’ |
| KJV | And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him; |
| ASV | And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the dew of heaven: and let his portion be with the beasts of the field, till seven times pass over him; |
| YLT | and that which the king hath seen — a sifter, even a holy one, coming down from the heavens, and he hath said, Cut down the tree, and destroy it; but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens it is wet, and with the beast of the field [is] his portion, till that seven times pass over him. |
| WEB | “Whereas the king saw a holy watcher coming down from the sky and saying, ‘Cut down the tree, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field, and let it be wet with the dew of the sky. Let his portion be with the animals of the field, until seven times pass over him.’ |
| BBE | And as for the vision which the king saw of a watcher, a holy one, coming down from heaven, saying, Let the tree be cut down and given to destruction; |
Where they part company is חֲזָ֣ה — see How Translations Differ.
The structure is built around a main clause with several subordinate clauses detailing the commands given to the king.
5 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & 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 4:23
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 Interpretation of Nebuchadnezzar's Dreamgenerated
Daniel 4:23 describes a vision seen by King Nebuchadnezzar, where a divine watcher commands the cutting down of a great tree. This vision serves as a metaphor for the king's impending downfall and the preservation of his foundational authority, represented by the stump and roots. The broader context includes the interpretation of this vision, which emphasizes the sovereignty of God over earthly kingdoms, as seen in the subsequent verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:15 | But leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven and graze with the beasts on the grass of the earth. |
| 2 | Daniel 5:21 | He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — עִיר, 'irgenerated
The word עִיר ('ir) means 'watcher' and refers to a divine being tasked with observing and protecting. It is derived from a root that emphasizes vigilance and guardianship, highlighting the role of angels in biblical narratives.
In this verse, the watcher is a significant figure, as it signifies the divine oversight of earthly affairs, particularly the fate of the king. The use of this term underscores the seriousness of the message being delivered.
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 verse is structured around the finite verb חֲזָ֣ה, he saw, which governs the entire sentence and introduces the subject, the king, and the action of seeing a watcher. The sentence unfolds with a series of clauses that describe the vision and the commands given.
The syntax indicates a clear sequence: the king sees the watcher, who delivers a command regarding the tree. This structure emphasizes the direct communication from the divine to the earthly realm.
Septuagint Backgroundgenerated
The Septuagint translates עִיר as φύλαξ, meaning 'guardian' or 'watcher', which aligns with the role of the divine being in the Hebrew text. This choice highlights the protective aspect of the watcher, reinforcing the theme of divine oversight.
This translation choice also reflects a broader understanding of the role of angels in both the Hebrew and Greek traditions, emphasizing their function as guardians of God's decrees.
In plain words — the whole versegenerated
Daniel 4:23 describes how King Nebuchadnezzar saw a divine watcher coming down from heaven. This watcher commanded that the great tree be cut down but instructed to leave the stump and roots in the ground. The king is told that he will be drenched with dew and live among the beasts until seven times pass by, indicating a period of humility and restoration.
Frequently Asked Questionsgenerated
The watcher symbolizes a divine messenger, likely an angel, who observes and communicates God's will regarding earthly matters, particularly the fate of the king.
The stump and roots symbolize the preservation of the king's authority and the possibility of restoration after a period of humility and recognition of God's sovereignty.
The command to cut down the tree signifies the impending judgment on King Nebuchadnezzar, representing his loss of power and status due to pride.
This verse connects to the theme of God's sovereignty over nations and rulers, illustrating how He can raise and lower kings according to His divine plan.
Reflection Questionsgenerated
- What does the vision of the watcher teach us about divine oversight in our lives?
- How can we apply the lesson of humility from Nebuchadnezzar's experience in our own lives?
- In what ways do we see God's hand at work in the authority structures around us?
- How can we remain aware of our own pride and recognize God's sovereignty in our achievements?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, interpreting the imagery of the watcher and the commands given to the king as a reflection of divine judgment and mercy.
Verse 23. "'Let him be bound with iron and with brass in the grass out of doors, and let him be sprinkled with dew of heaven, and let his feeding be with the wild beasts,Early Church Fathers on Daniel 4 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Daniel 4:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whereas the king saw a watcher, and an Holy One,.... Here is related another part of the dream, which respects the cutting down of the tree, or the miserable condition the king should be brought into; see Daniel 4:13.
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of
Read Robert Jamieson on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:23 And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and [let] his portion [be] with the beasts of the field, till seven times pass over him;Ver. 23. And whereas the king, &c.] See Daniel 4:13. Hew the tree down.] Sin ever endeth tragically. Yet leave the stump.] Reserve him for a kingly state again, like as he had left a stump in Judah, spared the kingly seed, showed pity to the remnant of the Lord. The least favour that is shown to the godly…
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Destroy it.—Observe how, in this verse, these words stand for the whole of the latter part of Dan 4:14.
Read Charles John Ellicott on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd whereas the king saw a watcher ... - See the note at Daniel 4:13. The recapitulation in this verse is slightly varied from the statement in Daniel 4:14-16, still so as not materially to affect the sense.
Read Albert Barnes on Daniel 4 →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
And you, O king, saw a watcher, a holy one, coming down from heaven and saying: ‘Cut down the tree and destroy it, but leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven, and graze with the beasts of the field till seven times pass him by.’
“Whereas the king saw a holy watcher coming down from the sky and saying, ‘Cut down the tree, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field, and let it be wet with the dew of the sky. Let his portion be with the animals of the field, until seven times pass over him.’
And you, O king, saw a watcher, a holy one, coming down from heaven and saying: ‘Cut down the tree and destroy it, but leave the stump with its roots in the ground, with a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven, and graze with the beasts of the field till seven times pass him by.’
As for the king seeing a holy sentinel coming down from heaven and saying, ‘Chop down the tree and destroy it, but leave its taproot in the ground, with a band of iron and bronze around it, surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the wild animals, until seven periods of time go by for him’ –
Tyndale line
And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;
And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the dew of heaven: and let his portion be with the beasts of the field, till seven times pass over him;
And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;
And whereas the king saw a watcher and a holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let its portion be with the beasts of the field, till seven times shall pass over him;
Where as they sayd, that one should leaue the stumpe of the tree rootes, thy kingdome shall remaine vnto thee: after that, thou shalt knowe, that the heauens haue the rule.
Strictly literal
And whereas the king saw a watcher and a holy one coming down from the heavens, and saying, Hew the tree down, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be bathed with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him:
and that which the king hath seen — a sifter, even a holy one, coming down from the heavens, and he hath said, Cut down the tree, and destroy it; but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens it is wet, and with the beast of the field [is] his portion, till that seven times pass over him.
and that which the king has seen—a sifter, even a holy one, coming down from the heavens, and he has said, Cut down the tree, and destroy it; but the stump of its roots leave in the earth, even with a band of iron and bronze, in the tender grass of the field, and with the dew of the heavens it is wet, and with the beast of the field [is] his portion, until seven times pass over him.
(4:20) And whereas the king saw a watcher and a holy one coming down from heaven, who said, Hew the tree down, and destroy it; yet leave the body of its roots in the earth, but [bound] in fetters of iron and copper, among the grass of the field; and let it be made wet with the dew of heaven, and let its portion be with the beasts of the field, till seven times elapse over it:—
You, king, saw a holy messenger coming down from heaven and saying, 'Chop down the tree and destroy it, but leave the stump of its roots in the earth, bound with a band of iron and bronze, in the middle of the tender grass of the field. Let it be wet with the dew from the heavens. Let it live with the wild animals in the fields until seven years pass by.'
From the Latin
But whereas he commanded, that the stump of the roots thereof, that is, of the tree, should be left: thy kingdom shall remain to thee after thou shalt have known that power is from heaven.
Simplified
Then Your Majesty saw a watcher, a holy one, coming down from heaven who said, ‘Cut down the tree and destroy it, but leave the stump and its roots in the ground, and bind it with iron and bronze, surrounded by the new grass of the field. Let him become soaked with the dew of heaven and let him live with the animals outside in the undergrowth. Let his mind become like that of an animal. Let him be like this for seven times.’
And as for the vision which the king saw of a watcher, a holy one, coming down from heaven, saying, Let the tree be cut down and given to destruction;
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 agree on the core elements of the verse, although the Septuagint's wording and structure differ. The key terms align closely, maintaining the essential meaning of the divine message delivered to the king.
וְדִ֣י חֲזָ֣ה מַלְכָּ֡א עִ֣יר וְקַדִּ֣ישׁ נָחִ֣ת׀ מִן־ שְׁמַיָּ֡א וְאָמַר֩ גֹּ֨דּוּ אִֽילָנָ֜א וְחַבְּל֗וּהִי בְּרַ֨ם עִקַּ֤ר שָׁרְשׁ֙וֹהִי֙ בְּאַרְעָ֣א שְׁבֻ֔קוּ וּבֶאֱסוּר֙ דִּֽי־ פַרְזֶ֣ל וּנְחָ֔שׁ בְּדִתְאָ֖א דִּ֣י בָרָ֑א וּבְטַ֧ל שְׁמַיָּ֣א יִצְטַבַּ֗ע וְעִם־ חֵיוַ֤ת בָּרָא֙ חֲלָקֵ֔הּ עַ֛ד דִּֽי־ שִׁבְעָ֥ה עִדָּנִ֖ין יַחְלְפ֥וּן עֲלֽוֹהִי׃
7 of the 37 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 4:23
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.
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 | Rel — Conjunction · conjunctionAC/C
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)
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
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
ANcbsd/Ta — 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…
עִיר (iyr) refers to a 'watcher' or 'angel,' derived from a root meaning to wake or be watchful. The term emphasizes the role of a guardian or vigilant being, as noted in the entries. It appears in the context of angels, highlighting their protective nature.
עִיר n.m. waking, or wakeful, one, i.e. angel
base
H5894 עִיר
5894 `iyr eer
(Aramaic) from a root corresponding to 5782; a watcher, i.e.
an angel (as guardian):--watcher.
see HEBREW for 05782
עִיר (ir) — watcher.
waking, watchful, wakeful one, watcher, angel
ANcbsa — Noun common · both singular absoluteANcbsa
woch'-er (Aramaic 'ir, "wakeful one"): In Nebuchadnezzar's dream (Da 4:13,17,23 (MT 10,14,20)) a messenger who with "a holy one" descended from heaven, they having joint authority to issue decrees. In the apocryphal literature the doctrine of the "watchers" is much elaborated. In Jubilees they are regarded as angels sent to instruct mankind in righteousness. In Enoch they sometimes appear as archangels and at other times as fallen angels. In the latter condition only we find them in the Book of Adam and Eve. The place of descent was according to Enoch 6:6 the summit of Mt. Hermon.
W. M. Christie
Da 4:13,17,23, a figurative designation of heavenly beings, apparently angels, as seen by Nebuchadnezzar in his dream.
The Hebrew word קַדִּישׁ (*qaddiysh*) means 'holy' or 'saint.' It is derived from a root that conveys the idea of being separate or set apart. The entries indicate that it can refer to angels or saints, and it is linked to the concept of holiness in the Old Testament.
קַדִּישׁ adj. holy
base
H6922 קַדִּישׁ
6922 qaddiysh kad-deesh'
(Aramaic) corresponding to 6918. --holy (One), saint.
see HEBREW for 06918
קַדִּישׁ (qad.dish) — holy.
1) holy, separate
2) (TWOT) angels, saints
AC/Aabsa — ConjunctionAC/Aabsa
wun.
See NUMBER.
נְחַת (nchath) is a verb meaning to descend. It can refer to descending in a general sense, or in a causative form, to deposit or lay up something. The entries indicate its use in various forms, such as being deposited or cast down, but do not provide specific Old Testament references.
[נְחֵת] vb. descend
Pe.
Haph. (were) deposited.
Hoph. be deposed
base
H5182 נְחַת
5182 nchath nekh-ath'
(Aramaic) corresponding to 5181; to descend; causatively, to
bring away, deposit, depose:--carry, come down, depose, lay
up, place.
see HEBREW for 05181
נְחֵת (ne.chat) — to descend.
1) to descend
1a) (P'al) to descend
1b) (Aphel) to deposit
1c) (Hophal) to be deposed, be cast down
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
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
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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 — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
[גְּדַד] vb. hew down
base
H1414 גְּדַד
1414 gdad ghed-ad'
(Aramaic) corresponding to 1413; to cut down:--hew down.
see HEBREW for 01413
גְּדַד (ge.dad) — to chop.
to cut down, hew down
Aramaic of ga.dad (גָּדַד "to cut" H1413)
AVqv2mp — Verb · Qal · imperative second person masculine pluralAVqv2mp
אִילָן (iylan) means 'tree' in Hebrew and is noted in Aramaic as well. The word is linked to the concept of a tree and is derived from a related term for 'terebinth.' The entries consistently define it as a tree without significant disagreement.
אִילָן n.m. tree
base
H363 אִילָן
363 'iylan ee-lawn'
(Aramaic) corresponding to 356; a tree:--tree.
see HEBREW for 0356
אִילָן (i.lan) — tree.
ram
Aramaic of a.yil (אַ֫יִל "terebinth" H0352D)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
חֲבַל (chabal) primarily means to destroy or hurt. It has forms that indicate both active destruction and a passive state of being destroyed. The entries consistently emphasize its meaning related to ruin or harm, with no significant disagreement among the lexicons.
[חֲבַל] vb. Pa. destroy, hurt
Hithpa. be destroyed
base
H2255 חֲבַל
2255 chabal khab-al'
(Aramaic) corresponding to 2254; to ruin:--destroy, hurt.
see HEBREW for 02254
חֲבַל (cha.val) — to destroy.
1) to hurt, destroy
1a) (Pael) to hurt, destroy
1b) (Ithpael) to be destroyed
AC/Vpv2mp/Sp3ms — Conjunction · verb piel imperative second person masculine plural · suffixAC/Vpv2mp/Sp3ms
בְּרַם (beram) is an Aramaic adverb meaning 'nevertheless' or 'but.' It conveys an adversative sense, suggesting contrast or exception. The word is derived from a root that implies a sense of elevation or certainty, but it is primarily used to introduce a counterpoint in discourse.
בְּרַם adv. with advers. force, only, nevertheless
base
H1297 בְּרַם
1297 bram ber-am'
(Aramaic) perhaps from 7313 with a prepositional prefix;
properly, highly, i.e. surely; but used adversatively,
however:--but, nevertheless, yet.
see HEBREW for 07313
בְּרַם (be.ram) — nevertheless.
only, nevertheless, but
AD — AdverbAD
עִקַּר (iqqar) refers to a root or stock, indicating a base or foundational element. It is derived from the Aramaic root related to עֵ֫קֶר (e.qer), meaning descendant. The entries consistently emphasize its meaning related to foundational aspects.
עִקַּר n.[m.] root, stock
base
H6136 עִקַּר
6136 `iqqar ik-kar'
(Aramaic) from 6132; a stock:--stump.
see HEBREW for 06132
עִקַּר (iq.qar) — root.
root, stock
Aramaic of e.qer (עֵ֫קֶר "descendant" H6133)
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֹׁ֫רֶשׁ (shoresh) means 'root' and refers to the base or origin of something. It is used in both Hebrew and Aramaic contexts, corresponding to the related word in H8328. The entries consistently emphasize its meaning as a foundational element.
[שֹׁ֫רֶשׁ] n.m. root
base
H8330 שֹׁ֫רֶשׁ
8330 shoresh sho'-resh
(Aramaic) corresponding to 8328:--root.
see HEBREW for 08328
שֹׁ֫רֶשׁ (sho.resh) — root.
root
Aramaic of she.resh (שֹׁ֫רֶשׁ "root" H8328)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
AR/Ncbsd/Ta — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
The Hebrew word שְׁבַק (*shbaq*) primarily means to leave or let alone. It can appear in various forms, such as the P'al, meaning to leave, and the Ithpael, meaning to be left. The entries indicate that it corresponds to a root related to allowing something to remain.
[שְׁבַק] vb. leave, let alone
Pe. leave roots
Hithpe. be left
base
H7662 שְׁבַק
7662 shbaq sheb-ak'
(Aramaic) corresponding to the root of 7733; to quit, i.e.
allow to remain:--leave, let alone.
see HEBREW for 07733
שְׁבַק (she.vaq) — to be left.
1) to leave, let alone
1a) (P'al) to leave, let alone
1b) (Ithpael) to be left
Adj | V-Qal-Inf-a — Verb · Qal · imperative second person masculine pluralAVqv2mp
אֱסוּר (ecuwr) refers to a bond or imprisonment. It is derived from the Aramaic word for 'bond' and is associated with the concept of being bound or confined. The entries consistently emphasize its meaning related to bands or imprisonment without significant disagreement.
אֱסוּר n.[m.] band, bond
base
H613 אֱסוּר
613 'ecuwr es-oor'
(Aramaic) corresponding to 612:--band, imprisonment.
see HEBREW for 0612
אֱסוּר (e.sur) — bond.
band, bond, imprisonment
Aramaic of e.sur (אֵסוּר "bond" H0612)
AC/R/Ncbsa — Conjunction · preposition · noun common both singular absoluteAC/R/Ncbsa
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…
פַּרְזֶל (parzel) means 'iron' and is noted as an Aramaic term corresponding to the Hebrew word for iron, בַּרְזֶל (barzel). The entries consistently define it as a noun referring to iron, with no significant disagreement among the lexicons.
פַּרְזֶל 19 n.m. iron
base
H6523 פַּרְזֶל
6523 parzel par-zel'
(Aramaic) corresponding to 1270; iron:--iron.
see HEBREW for 01270
פַּרְזֶל (par.zel) — iron.
iron
Aramaic of bar.zel (בַּרְזֶל "iron" H1270)
ANcbsa — Noun common · both singular absoluteANcbsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
נְחָשׁ (nechash) refers to copper or bronze. It is noted in the Brown-Driver-Briggs lexicon as a noun and is linked to the Aramaic term for bronze. The entries consistently emphasize its metallic meanings without significant disagreement.
נְחָשׁ n.m. copper, bronze
base
H5174 נְחָשׁ
5174 nchash nekh-awsh'
(Aramaic) corresponding to 5154; copper:--brass.
see HEBREW for 05154
נְחָשׁ (ne.chash) — bronze.
copper, bronze
Aramaic of ne.chu.shah (נְחוּשָׁה "bronze" H5154)
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
[דֶּ֫תֶא] n.[m.] grass
base
H1883 דֶּ֫תֶא
1883 dethe' deh'-thay
(Aramaic) corresponding to 1877:--tender grass.
see HEBREW for 01877
דֶּ֫תֶא (de.te) — grass.
grass
Aramaic of de.she (דֶּ֫שֶׁא "grass" H1877)
AR/Ncbsd/Ta — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…
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…
בַּר (bar) refers to an open field in Hebrew and is noted as an Aramaic term corresponding to the Hebrew word for field, בָּר (bar, H1250). The entries consistently define it as a field without significant disagreement.
[בַּר] n.[m.] open field
base
H1251 בַּר
1251 bar bar
(Aramaic) corresponding to 1250; a field:--field.
see HEBREW for 01250
בַּר (bar) — field.
field
Aramaic of bar (בָּר "field" H1250B)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
טַל (tal) means 'dew' in Hebrew and is also noted as an Aramaic term. It is directly related to the word for dew found in H2919. The entries consistently identify this word with the concept of dew without any significant disagreement.
H2920 טַל
2920 tal tal
(Aramaic) the same as 2919:--dew.
see HEBREW for 02919
טַל (tal) — dew.
dew
Aramaic of tal (טַל "dew" H2919)
AC/R/Ncbsc — Conjunction · preposition · noun common both singular constructAC/R/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
צְבַע (tsba`) is a Hebrew verb meaning to dip or wet something. It appears in various forms, indicating actions like drenching or being wet. The entries suggest it has a straightforward application in contexts related to moisture.
[צְבַע] vb. dip, wet
Pa. wet thee
Hithpa. be wet
base
H6647 צְבַע
6647 tsba` tseb-ah'
(Aramaic) a root corresponding to that of 6648; to
dip:--wet.
see HEBREW for 06648
צְבַע (tse.va) — to drench.
1) to dip, wet (something)
1a) (Pael) to wet
1b) (Ithpael) to be wet
AVMi3ms — Verb third · person masculine singularAVMi3ms
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
AC/R — Conjunction · prepositionAC/R
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
ANcfsc — Noun common · feminine singular constructANcfsc
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…
בַּר (bar) refers to an open field in Hebrew and is noted as an Aramaic term corresponding to the Hebrew word for field, בָּר (bar, H1250). The entries consistently define it as a field without significant disagreement.
[בַּר] n.[m.] open field
base
H1251 בַּר
1251 bar bar
(Aramaic) corresponding to 1250; a field:--field.
see HEBREW for 01250
בַּר (bar) — field.
field
Aramaic of bar (בָּר "field" H1250B)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
חֲלָק (chalaq) refers to a portion, possession, or lot. It is derived from a root related to another word for portion. The term is noted in both Hebrew and Aramaic contexts, indicating its use in various texts.
חֲלָק n.[m.] portion, possession, lot
base
H2508 חֲלָק
2508 chalaq khal-awk'
(Aramaic) from a root corresponding to 2505; a
part:--portion.
see HEBREW for 02505
חֲלָק (cha.laq) — portion.
portion, possession, lot
Aramaic of che.leq (חֵ֫לֶק "portion" H2506A)
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
AR — PrepositionAR
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
שְׁבַע (H7655) means 'seven' and is noted as the Aramaic form of שֶ֫בַע (H7651). The entries confirm its singular meaning without additional nuances. It appears in contexts where the number seven is relevant.
[שְׁבַע], only שִׁבְעָה n.f. seven
base
H7655 שְׁבַע, שִׁבְעָה
7655 shib`ah shib-aw'
(Aramaic) corresponding to 7651:--seven (times).
see HEBREW for 07651
שִׁבְעָה (shiv.ah) — seven.
seven
Aramaic of she.va (שֶׁ֫בַע "seven" H7651)
AAcfsa — AAcfsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
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
ANcmpa — Noun common · masculine plural absoluteANcmpa
[חֲלַף] vb. pass (over)
base
H2499 חֲלַף
2499 chalaph khal-af'
(Aramaic) corresponding to 2498; to pass on (of time):--pass.
see HEBREW for 02498
חֲלַף (cha.laph) — to pass.
1) to pass by, pass over
1a) (Pe) to pass by, pass over
AVqi3mp — Verb · Qal · imperfect third person masculine pluralAVqi3mp
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)
AR/Sp3ms — Preposition · suffixAR/Sp3ms