Daniel 4:25 — Word Study
WLCוְלָ֣ךְ טָֽרְדִ֣ין מִן־ אֲנָשָׁ֡א וְעִם־ חֵיוַ֣ת בָּרָא֩ לֶהֱוֵ֨ה מְדֹרָ֜ךְ וְעִשְׂבָּ֥א כְתוֹרִ֣ין׀ לָ֣ךְ יְטַֽעֲמ֗וּן וּמִטַּ֤ל שְׁמַיָּא֙ לָ֣ךְ מְצַבְּעִ֔ין וְשִׁבְעָ֥ה עִדָּנִ֖ין יַחְלְפ֣וּן עֲלָ֑ךְ עַ֣ד דִּֽי־ תִנְדַּ֗ע דִּֽי־ שַׁלִּ֤יט עִלָּאָה֙ בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־ דִּ֥י יִצְבֵּ֖א יִתְּנִנַּֽהּ׃
BSAyou byʻal
| Greek | English | Parsing |
|---|---|---|
| וְלָ֣ךְ | and the object marker you | Conjunction, preposition, suffix |
| טָֽרְדִ֣ין | [they will be] chasing | Verb, Qal, participle (active) masculine plural |
| מִן־ | away from | Preposition |
| אֲנָשָׁ֡א | humankind | Noun common both singular determined, particle |
| וְעִם־ | and with | Conjunction, preposition |
| חֵיוַ֣ת | [the] animal[s] of | Noun common, feminine singular construct |
| בָּרָא֩ | field the | Noun common both singular determined, particle |
| לֶהֱוֵ֨ה | it will be | Verb, Qal, imperfect third person masculine singular |
| מְדֹרָ֜ךְ | dwelling place your | Noun common both singular construct, suffix |
| וְעִשְׂבָּ֥א | and grass | Conjunction, noun common both singular determined, particle |
| כְתוֹרִ֣ין׀ | like oxen | Preposition, noun common masculine plural absolute |
| לָ֣ךְ | to you | Preposition, suffix |
| יְטַֽעֲמ֗וּן | they will feed | Verb, Piel, imperfect third person masculine plural |
| וּמִטַּ֤ל | and from [the] dew of | Conjunction, preposition, noun common both singular construct |
| שְׁמַיָּא֙ | heavens the | Noun common masculine plural determined, particle |
| לָ֣ךְ | the object marker you | Preposition, suffix |
| מְצַבְּעִ֔ין | [they will be] making wet | Verb, Piel, participle (active) masculine plural |
| וְשִׁבְעָ֥ה | and seven | Conjunction |
| עִדָּנִ֖ין | times | Noun common, masculine plural absolute |
| יַחְלְפ֣וּן | they will pass | Verb, Qal, imperfect third person masculine plural |
| עֲלָ֑ךְ | over you | Preposition, suffix |
| עַ֣ד | until | Preposition |
| דִּֽי־ | that | Conjunction |
| תִנְדַּ֗ע | you will know | Verb, Qal, imperfect second person masculine singular |
| דִּֽי־ | that | Conjunction |
| שַׁלִּ֤יט | [is] having mastery | |
| עִלָּאָה֙ | Most High the | Particle |
| בְּמַלְכ֣וּת | over [the] kingdom of | Preposition, noun common feminine singular construct |
| אֲנָשָׁ֔א | humankind | Noun common both singular determined, particle |
| וּלְמַן־ | and to whomever | Conjunction, preposition, pronoun |
| דִּ֥י | whom | Conjunction |
| יִצְבֵּ֖א | he will be pleased | Verb, Qal, imperfect third person masculine singular |
| יִתְּנִנַּֽהּ׃ | he will give it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes. |
| KJV | That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. |
| ASV | that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. |
| YLT | and they are driving thee away from men, and with the beast of the field is thy dwelling, and the herb as oxen they do cause thee to eat, and by the dew of the heavens they are wetting thee, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it. |
| WEB | You will be driven from men and your dwelling shall be with the animals of the field. You will be made to eat grass as oxen, and will be wet with the dew of the sky, and seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will. |
| BBE | That they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and you will be wet with the dew of heaven, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure. |
The translations agree on the meaning of טָֽרְדִ֣ין — see How Translations Differ.
The sentence has a main clause followed by several subordinate clauses detailing the consequences of the king's punishment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַל
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 4:25
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 4:25 contains a prophetic warning to King Nebuchadnezzar about his impending punishment for pride and arrogance. The king will be driven away from human society and will live among the beasts until he acknowledges that the Most High God rules over the kingdoms of men. This verse emphasizes the consequences of failing to recognize divine authority, as seen in the broader context of Daniel's interpretation of the king's dream in Daniel 4:24 and the subsequent restoration of his kingdom in Daniel 4:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:32–33 | You will be driven away from mankind to live with the beasts of the field, and you will feed on grass like an ox. And seven times will pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.” |
| 2 | Daniel 5:21–31 | 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. |
| 3 | Job 30:3–8 | Gaunt from poverty and hunger, they gnawed the dry land, and the desolate wasteland by night. |
| 4 | Mark 5:3–4 | This man had been living in the tombs and could no longer be restrained, even with chains. |
| 5 | Psalm 106:20 | They exchanged their Glory for the image of a grass-eating ox. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — טָֽרְדִ֣ין, ta.re.Dingenerated
The verb טָֽרְדִ֣ין (ta.re.Din) is a participle form meaning 'to chase away' or 'to drive out.' It conveys the idea of expulsion, indicating that Nebuchadnezzar will be forcibly removed from society.
This word is derived from a root that also implies pursuing or chasing, emphasizing the active nature of the king's removal from his position. The use of the participle indicates an ongoing action, highlighting the severity of his punishment.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the essential meaning of טָֽרְדִ֣ין, using terms like 'driven away' (BSB, KJV) and 'chased away' (ASV, YLT).
Sentence Structuregenerated
The finite verb טָֽרְדִ֣ין governs the main clause, with several phrases detailing the consequences of this action: a prepositional phrase indicating from whom he will be driven, a noun phrase describing his dwelling, and additional clauses explaining what he will eat and the time frame until his acknowledgment of God's sovereignty.
The structure emphasizes the king's transformation from a ruler to a beast, illustrating the dramatic shift in his status and the divine judgment he faces.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew טָֽרְדִ֣ין with the Greek term ἐκδιώκω, meaning 'to drive out' or 'to expel.' This choice reflects a clear interpretation of the Hebrew intent, emphasizing the forceful nature of the king's removal from human society.
This translation choice aligns with the overall theme of divine judgment and the consequences of pride, which is central to the narrative.
In plain words — the whole versegenerated
Daniel 4:25 warns King Nebuchadnezzar that he will be driven away from mankind and will live among animals. He will eat grass like an ox and be drenched with dew until he acknowledges that God is in control of all kingdoms. This verse highlights the consequences of pride and the importance of recognizing God's authority.
Frequently Asked Questionsgenerated
It means that he will lose his status as a king and be removed from human society, living like a wild animal until he recognizes God's sovereignty.
Acknowledging the Most High signifies recognizing God's authority over all kingdoms, which is crucial for his restoration and understanding of true power.
Feeding on grass symbolizes a loss of dignity and humanity, representing Nebuchadnezzar's fall from a powerful ruler to a state of humiliation.
The 'seven times' likely refer to a period of time during which Nebuchadnezzar will experience this punishment, often interpreted as seven years.
Reflection Questionsgenerated
- In what ways can pride lead to downfall in my own life?
- How can I better acknowledge God's authority in my daily decisions?
- What lessons can I learn from Nebuchadnezzar's experience?
- How can I demonstrate humility in my interactions with others?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, discussing interpretations of the 'seven times' and the significance of Nebuchadnezzar's punishment as a lesson in humility.
Now, while some commentators claimed the “seven times” are seven years, others said three and a half. The divine Scripture, in fact, divides the year not into four seasons but into two more generic parts, winter and summer;Early Church Fathers on Daniel 4 →
God will take from you even human reason and will make you resemble the beasts so that you may learn from experience what is human and what is God, what is human fortune and what is divine kingship,Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat they shall drive thee from men,.... From conversation with men, as unfit for it; from his court and palace, from his nobles and princes.
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause thou hast lived a brutish, epicurean life, and wert lifted up above the common race of mankind in thy heart, therefore thy fate shall be, not to be cast out to live among the basest and meanest sort of men, which were hard enough; no, not among herdsmen, as if that were too good for him; but among the beasts, to herd with them. This was such a thundering peal, that it was wonderful the king could endure to hear without wrath and fury boiling in his heart, yet the Lord withheld him. How hard is it for lofty princes to learn this lesson, that God is the giver of all they have, and will call them to account severely for all they do, and make the kings and kingdoms of the world to know…
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:25 That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.Ver. 25. That they shall drive thee.] He saith not who, whether angels or men, nor whither, for avoiding of envy and displeasure. This was a high point of heavenly wisdom, which adviseth to observe, “ Quis, quid, ubi, quibus auxiliis, cur, quomodo, quando. ” Nebuchadnezzar, who had driven so many before him out of their countries, is now, by a just judgment…
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) They shall drive thee.—The third person plural verb in the active with an impersonal subject frequently stands for the second person singular passive. Thus these words mean “thou shalt be driven.” (Comp. Luke 16:9.)
Read Charles John Ellicott on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges25. The sense of vv.15, 16, 17 b explained more distinctly: Nebuchadnezzar, imagining himself to be an animal, will act himself, and be treated by others, accordingly. that they shall drive thee … and they shall make thee to eat … and they shall wet thee] R.V. that thou shalt be driven … and thou shalt be made to eat … and shalt be wet. In Aramaic, the 3rd pers. plur. with indef. subject is often used where we should employ the passive, even though the agent implicitly referred to is God, see e.g. Daniel 2:30 (lit. ‘that they should make known’), Daniel 3:4 (lit. ‘they command’), Daniel 4:16 (lit. ‘let them change … let them give’), 31 (lit. ‘they speak’),—in all which passages A.V. itself…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThat they shall drive thee from men - That is, thou shalt be driven from the habitations of men; from the place which thou hast occupied among men.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Kuenen (Onderzoek, 2:487, note 5) discredits entirely this story of Nebuchadnezzar’s temporary insanity, but most modern scholars, including some of the leading Assyriologists, believe,
Read Daniel Denison Whedon 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
You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.
You will be driven from men and your dwelling shall be with the animals of the field. You will be made to eat grass as oxen, and will be wet with the dew of the sky, and seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.
You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.
You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and you will become damp with the dew of the sky. Seven periods of time will pass by for you, before you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.
Tyndale line
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
That they shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and they shall wet thee with the dew of heaven, and seven times shall pass over thee, till thou shalt know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
All these things shall come vpon the King Nebuchad-nezzar.
Strictly literal
They shall drive thee from men, and thy dwelling shall be with the beasts of the field, and they shall make thee to eat grass as oxen, and thou shalt be bathed with the dew of heaven; and seven times shall pass over thee, till thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will.
and they are driving thee away from men, and with the beast of the field is thy dwelling, and the herb as oxen they do cause thee to eat, and by the dew of the heavens they are wetting thee, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it.
and they are driving you away from men, and your dwelling is with the beast of the field, and they cause you to eat the herb as oxen, and they are wetting you by the dew of the heavens, and pass over you seven times, until you know that the Most High is ruler in the kingdom of men, and to whom He wills He gives it.
(4:22) They will drive thee away from men, and with the beasts of the field is thy dwelling to be, and they will suffer thee to eat herbs like oxen, and they will suffer thee to be made wet with the dew of heaven, and seven times will elapse over thee; until that thou wilt know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he pleaseth.
You will be driven from among men, and you will live with the wild animals in the fields. You will be made to eat grass like an ox, and you will be wet with the dew from the heavens, and seven years will pass by until you acknowledge that the Most High rules over the kingdoms of people and that he gives them to anyone he wishes.
From the Latin
All these things came upon king Nabuchodonosor.
Simplified
You will be driven away from human society and you will live with the wild animals. You will eat grass like the cattle, and you will be soaked with the dew of heaven. You will be like this for seven times until you acknowledge that the Most High rules over human kingdoms, and that he gives them to those he chooses.
That they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and you will be wet with the dew of heaven, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure.
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 show agreement in the overall message of the verse, though the Septuagint's word order differs significantly. The Masoretic Text provides a direct account of Nebuchadnezzar's punishment, while the Septuagint captures the essence of the expulsion.
וְלָ֣ךְ טָֽרְדִ֣ין מִן־ אֲנָשָׁ֡א וְעִם־ חֵיוַ֣ת בָּרָא֩ לֶהֱוֵ֨ה מְדֹרָ֜ךְ וְעִשְׂבָּ֥א כְתוֹרִ֣ין׀ לָ֣ךְ יְטַֽעֲמ֗וּן וּמִטַּ֤ל שְׁמַיָּא֙ לָ֣ךְ מְצַבְּעִ֔ין וְשִׁבְעָ֥ה עִדָּנִ֖ין יַחְלְפ֣וּן עֲלָ֑ךְ עַ֣ד דִּֽי־ תִנְדַּ֗ע דִּֽי־ שַׁלִּ֤יט עִלָּאָה֙ בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־ דִּ֥י יִצְבֵּ֖א יִתְּנִנַּֽהּ׃
3 of the 33 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 4:25
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AC/R/Sp2ms — Conjunction · preposition · suffixAC/R/Sp2ms
טְרַד (trad) is an Aramaic verb meaning to chase away or drive away. It is derived from a related Hebrew root, טָרַד (ta.rad), which also conveys the idea of pursuing. The term is noted in the context of expulsion or driving from a place.
[טְרַד] vb. chase away
Pe.
Pe‛îl
base
H2957 טְרַד
2957 trad ter-ad'
(Aramaic) corresponding to 2956; to expel:--drive.
see HEBREW for 02956
טְרַד (te.rad) — to chase away.
(P'al) to drive away, drive from, chase away
Aramaic of ta.rad (טָרַד "to pursue" H2956)
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
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…
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
מְדוֹר (mdowr) refers to a dwelling or dwelling-place. It is derived from a root meaning to dwell and is noted in both Hebrew and Aramaic contexts. The entries indicate that it can refer to a general place of residence. The word appears in Daniel 2:11, where it is used in the context of a dwelling.
ref
H4070a מְדוֹר dwelling-place H4070b מְדָר id. [4070a]
4070 mdowr med-ore'
(Aramaic) or mdor (Aramaic) {med-ore'}; or mdar (Aramaic)
{med-awr'}; from 1753; a dwelling:--dwelling.
see HEBREW for 01753
מְדוֹר (me.dor) — dwelling.
dwelling place
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
מְדָר (me.dar) — dwelling.
dwelling
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
ANcbsc/Sp2ms — Noun common both singular construct · suffixANcbsc/Sp2ms
עָשׁ (ash) refers to a moth, while עֲשַׂב (a.sav) denotes herbage or grass. The word is built from the root associated with vegetation. There is a connection to Aramaic, indicating a broader range of meaning related to plant life.
עָשׁ moth
base
עֲשַׂב n.[m.] herbage, grass
base
H6211a עָשׁ moth H6211b עֲשַׂב herbage, grass
6211 `ash awsh
from 6244; a moth:--moth. See also 5906.
see HEBREW for 06244
see HEBREW for 05906
עָשׁ (ash) — moth.
moth
עֲשַׂב (a.sav) — grass.
herbage, grass
Aramaic of e.sev (עֵ֫שֶׂב "vegetation" H6212)
AC/Ncbsd/Ta — Conjunction · noun common both singular determined · particleAC/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…
תּוֹר (tor) refers to a bullock or young bull, often associated with sacrificial contexts. It is linked to the Aramaic word for cattle, שׁוֹר (shor), and corresponds to another Hebrew term, שׁוֹר (H7794). The entries consistently emphasize its meaning related to cattle.
[תּוֹר] n.m. bullock
base
H8450 תּוֹר
8450 towr tore
(Aramaic) corresponding (by permutation) to 7794; a
bull:--bullock, ox.
see HEBREW for 07794
תּוֹר (tor) — bullock.
bull, young bull, ox (for sacrifice)
Aramaic of shor (שׁוֹר "cattle" H7794)
AR/Ncmpa — Preposition · noun common masculine plural absoluteAR/Ncmpa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
טְעֵם (te.am) means 'to feed' and is related to the Aramaic word for 'to taste.' It can imply causing someone to eat. The entries consistently focus on the feeding aspect without significant disagreement.
[טְעֵם] vb. Pa. feed
base
H2939 טְעֵם feed
2939 t`am teh-am'
(Aramaic) corresponding to 2938; to taste; causatively to
feed:--make to eat, feed.
see HEBREW for 02938
טְעֵם (te.am) — to feed.
(P'al) to feed, cause to eat
Aramaic of ta.am (טָעַם "to taste" H2938)
AVpi3mp — Verb · Piel · imperfect third person masculine pluralAVpi3mp
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
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
AVprmpa — Verb · Piel · participle (active) masculine pluralAVprmpa
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)
AC/Acfsa — ConjunctionAC/Acfsa
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)
Adj — Preposition · suffixAR/Sp2ms
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
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
AVqi2ms — Verb · Qal · imperfect second person masculine singularAVqi2ms
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
שַׁלִּיט (shalliyt) is an Aramaic word meaning 'mighty' or 'ruling.' It conveys the idea of having authority or mastery and can refer to a ruler or captain. The entries indicate that it encompasses both the abstract concept of permission and the concrete role of a leader.
שַׁלִּיט adj. having mastery, ruling
base
H7990 שַׁלִּיט
7990 shalliyt shal-leet'
(Aramaic) corresponding to 7989; mighty; abstractly,
permission; concretely, a premier:--captain, be lawful,
rule(- r).
see HEBREW for 07989
שַׁלִּיט (shal.lit) — ruling.
1) having mastery, having authority, ruling
1a) having or exercising mastery, ruling
1b) ruler (subst)
1c) having authority
1c1) it is authorised
AAabsa — AAabsa
mas'-ter-i, gebhurah, shelet, Aramaic; agonizomai, athleo): "Mastery" occurs twice in the Old Testament and twice in the King James Version of the New Testament: in Ex 32:18 (gebhurah, "might"), "the voice of them that shout for mastery"; in Da 6:24 ([~shelet, "to have power"), "The lions had the mastery of them"; in 1Co 9:25, agonizomai, "to contend for a prize," to be a combatant in the public games, is translated "striveth for the mastery," the Revised Version (British and American) "striventh in the games"; and in 2Ti 2:5, athelo, with the same meaning, is translated "strive for masteries," the Revised Version (British and American) "contend in the games." From the Greek…
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
AAabsd/Ta — ParticleAAabsd/Ta
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
AR/Ncfsc — Preposition · noun common feminine singular constructAR/Ncfsc
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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
מַן (man) is an interrogative pronoun in Aramaic, meaning 'who?' or 'what?'. It can also imply 'whoever' or 'whosoever'. The word is derived from a root that suggests inquiry, specifically relating to identity or nature.
מַן, מָן, interr.pron. who?
base
H4479 מַן, מָן
4479 man mawn
(Aramaic) from 4101; who or what (properly, interrogatively,
hence, also indefinitely and relatively):--what,
who(-msoever, + -so).
see HEBREW for 04101
מָן (man) — who?.
who?, what?, whoever, whosoever
Aramaic of mah (מָה "what?" H4100)
AC/R/Pi — Conjunction · preposition · pronounAC/R/Pi
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
צְבָא (tsba') primarily means to will or desire, indicating an inclination or willingness. The entries highlight its use in both a general sense of pleasing or desiring and a specific context related to God’s will. The term is linked to the Aramaic form corresponding to another Hebrew word, but no significant disagreements among lexicons are noted.
[צְבָא] vb. be inclined, desire, be pleased
base
H6634 צְבָא
6634 tsba' tseb-aw'
(Aramaic) corresponding to 6623 in the figurative sense of
summoning one's wishes; to please:--will, would.
see HEBREW for 06623
צְבָא (tse.va) — to will.
1) to desire, be inclined, be willing, be pleased
1a) (P'al)
1a1) to desire
1a2) to be pleased
1a3) to will (without hindrance) (of God)
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
נְתַן (nethan) means 'to give' and encompasses a range of actions such as bestowing, delivering, and paying. The entries indicate that it is a verb used in various contexts, including the act of allowing or setting something. There are no significant disagreements among the lexicons regarding its meaning.
[נְתַן] vb. give
base
H5415 נְתַן
5415 nthan neth-an'
(Aramaic) corresponding to 5414; give:--bestow, give pay.
see HEBREW for 05414
נְתַן (ne.tan) — to give: give.
: give/deliver/send/produce
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: put.
: put/set/apppoint
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: pay.
: pay
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
AVqi3ms/Sp3fs — Verb qal imperfect third person masculine singular · suffixAVqi3ms/Sp3fs