Daniel 4:35 — Word Study
WLCוְכָל־ דָּיְרֵ֤י אַרְעָא֙ כְּלָ֣ה חֲשִׁיבִ֔ין וּֽכְמִצְבְּיֵ֗הּ עָבֵד֙ בְּחֵ֣יל שְׁמַיָּ֔א וְדָיְרֵ֖י אַרְעָ֑א וְלָ֤א אִיתַי֙ דִּֽי־ יְמַחֵ֣א בִידֵ֔הּ וְיֵ֥אמַר לֵ֖הּ מָ֥ה עֲבַֽדְתְּ׃
BSAand allve.khol [the] inhabitants ofda.'a.rei earth the'ar.'A' [are] as notke.Lah consideredcha.shi.Vin△ and as pleases heu.khe.mitz.be.Yeh [he is] doing'a.Ved with [the] army ofbe.Cheil heavens theshe.mai.Ya' and [the] inhabitants ofve.da.'a.rei earth the'ar.'A' and notve.La' there'i.Tai [is] whodi- he will strikeye.ma.Che' on hand hisvi.Deh so he may sayve.Ye.mar to himleh ◂what?mah have you done'a.Vadt
| Greek | English | Parsing |
|---|---|---|
| וְכָל־ | and all | Conjunction, noun common both singular construct |
| דָּיְרֵ֤י | [the] inhabitants of | Verb, Qal, participle (active) masculine plural common |
| אַרְעָא֙ | earth the | Noun common both singular determined, particle |
| כְּלָ֣ה | [are] as not | Preposition, particle |
| חֲשִׁיבִ֔ין | considered | Verb masculine plural |
| וּֽכְמִצְבְּיֵ֗הּ | and as pleases he | Conjunction, preposition, verb qal infinitive construct common |
| עָבֵד֙ | [he is] doing | Verb, Qal, participle (active) masculine singular |
| בְּחֵ֣יל | with [the] army of | Preposition, noun common both singular construct |
| שְׁמַיָּ֔א | heavens the | Noun common masculine plural determined, particle |
| וְדָיְרֵ֖י | and [the] inhabitants of | Conjunction, verb qal participle (active) masculine plural common |
| אַרְעָ֑א | earth the | Noun common both singular determined, particle |
| וְלָ֤א | and not | Conjunction, particle |
| אִיתַי֙ | there | Noun common, both singular absolute |
| דִּֽי־ | [is] who | Conjunction |
| יְמַחֵ֣א | he will strike | Verb, Piel, imperfect third person masculine singular |
| בִידֵ֔הּ | on hand his | Preposition, noun common both singular construct, suffix |
| וְיֵ֥אמַר | so he may say | Conjunction, verb qal third person masculine singular |
| לֵ֖הּ | to him | Preposition, suffix |
| מָ֥ה | what? | Pronoun |
| עֲבַֽדְתְּ׃ | have you done | Verb, Qal, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | All the peoples of the earth are counted as nothing, and He does as He pleases with the army of heaven and the peoples of the earth. There is no one who can restrain His hand or say to Him, ‘What have You done?’” |
| KJV | And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? |
| ASV | and all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou? |
| YLT | and all who are dwelling on the earth as nothing are reckoned, and according to his will He is doing among the forces of the heavens and those dwelling on the earth, and there is none that doth clap with his hand, and saith to Him, What hast Thou done? |
| WEB | All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and no one can stop his hand, or ask him, “What are you doing?” |
| BBE | And all the people of the earth are as nothing: he does his pleasure in the army of heaven and among the people of the earth: and no one is able to keep back his hand, or say to him, What are you doing? |
The translations agree on the meaning of חֲשִׁיבִ֔ין.
The sentence has a main clause with two subordinate clauses that elaborate on God's authority and the inability of humans to question Him.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH1753
The sentence as the grammar sees it Open the tree ›
1 of 20 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 4:35
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 — Nebuchadnezzar's Proclamationgenerated
Daniel 4:35 captures Nebuchadnezzar's realization of God's supreme authority over all creation. After a period of madness, he recognizes that all peoples are insignificant compared to God's will, and that He acts according to His desires with both heavenly and earthly beings. This reflects a broader theme in the book of Daniel regarding the sovereignty of God over earthly kingdoms and rulers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 34:14–15 | If He were to set His heart to it and withdraw His Spirit and breath, |
| 2 | Isaiah 40:15–17 | Surely the nations are like a drop in a bucket; they are considered a speck of dust on the scales; He lifts up the islands like fine dust. |
| 3 | 1 Samuel 3:18 | So Samuel told him everything and did not hide a thing from him. “He is the LORD,” replied Eli. “Let Him do what is good in His eyes.” |
| 4 | Job 23:13 | But He is unchangeable, and who can oppose Him? He does what He desires. |
| 5 | Psalm 33:9–11 | For He spoke, and it came to be; He commanded, and it stood firm. |
The Treasury of Scripture Knowledge — 33 references, hung on the phrase they belong to
The Key Word — חֲשִׁיבִ֔ין, cha.shi.Vingenerated
The word חֲשִׁיבִ֔ין (cha.shi.Vin) is a verb meaning 'considered' or 'regarded.' It is in the masculine plural form, indicating that it refers to multiple subjects, in this case, the peoples of the earth. This term emphasizes how these peoples are viewed in relation to God's power.
In this verse, it signifies that all inhabitants are considered as nothing in the sight of God, highlighting the vast difference between divine authority and human significance.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of חֲשִׁיבִ֔ין, rendering it as 'counted' or 'considered.' All versions maintain the notion that the peoples of the earth are seen as insignificant compared to God's will.
Sentence Structuregenerated
The main verb חֲשִׁיבִ֔ין governs the clause, indicating that all the peoples are regarded as nothing. The structure includes several phrases that elaborate on God's actions and authority.
The construction of the sentence emphasizes the relationship between God's will and the peoples of the earth, illustrating the hierarchy of power.
Septuagint Backgroundgenerated
The Septuagint translates חֲשִׁיבִ֔ין with the Greek word λογίζονται (logizontai), meaning 'are considered' or 'are reckoned.' This choice reflects a similar understanding of the insignificance of earthly powers compared to God's sovereignty.
This translation indicates a continuity of thought from the Hebrew text to the Greek, maintaining the theme of divine authority.
In plain words — the whole versegenerated
Daniel 4:35 shows Nebuchadnezzar understanding that all people are insignificant before God. He acknowledges that God can do whatever He wants with both the heavenly beings and the people on earth. No one can stop God or question His actions.
Frequently Asked Questionsgenerated
It means that in comparison to God's power and authority, all human beings and nations are insignificant.
He emphasizes God's will to highlight the futility of human pride and the absolute nature of divine sovereignty.
To restrain God's hand means to attempt to stop or control His actions, which is impossible according to this verse.
This verse illustrates the central theme of Daniel, which is God's sovereignty over all kingdoms and His ultimate control over history.
Reflection Questionsgenerated
- In what ways do I see God's sovereignty in my own life?
- How can I better understand the insignificance of human pride in light of God's power?
- What does it mean for me to trust in God's will over my own?
- How can I remind myself of God's authority when faced with challenges?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus reflect on this verse, discussing God's sovereignty and human insignificance.
Verse 35. "'For He does according to His will, just as among the powers of heaven, so also among the inhabitants of the earth...'" This too Nebuchadnezzar expresses like a worldling.Early Church Fathers on Daniel 4 →
Up to the present I [Nebuchadnezzar] thought myself very great and elevated, whereas now I know clearly that all human nature is nothing compared with God.Early Church Fathers on Daniel 4 →
He says, “There is no one who will oppose his hand or say to him, ‘Why did you do that?’ ” to bring out the invincibility of God’s power.Early Church Fathers on Daniel 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 4:35 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd all the inhabitants of the earth are reputed as nothing,.... That is, by the most high God, in comparison of him; and that not only the common people, but magistrates, princes, and kings, and
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA due consideration of God’ s infinite greatness makes the creature appear as nothing in comparison of God. Creatures are nothing to help, nothing to hurt, nothing absolutely, nothing in duration, nothing solid and substantial, nothing without dependence, and influence, and support from God. God is I am, and there is none else. Verily every man at his best estate is altogether vanity. Selah, . Yea, less than vanity, and nothing, . He doeth according to his will, . God only is arbitrary. In the army of heaven, and among the inhabitants of the earth; being the Lord of hosts, and the only absolute and universal Monarch of the world. None can stay his hand; he is irresistible and…
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:35 And all the inhabitants of the earth [are] reputed as nothing: and he doeth according to his will in the army of heaven, and [among] the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?Ver. 35. And all the inhabitants of the earth are reputed as nothing.] He who hath seen any part of God’ s greatness will soon see his own vileness and the world’ s nothingness. Disce hominis ουδενειαν, et ut ira dicam nihilitatem.
Read John Trapp on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges35. are reputed as nothing] better, are as persons of no account (Bevan). The expression is in part, no doubt, suggested by Isaiah 40:17 (where the verb rendered ‘counted’ is the same as that which in the partic. is here rendered ‘reputed’). and he doeth &c.] He rules alike in heaven and earth. the army of heaven] The Aram. equivalent (representing it also in the Targums) for the Heb. ‘host of heaven’—an expression which denotes sometimes the angels (1 Kings 22:19; Nehemiah 9:6 b), sometimes the stars (Deuteronomy 4:19, Jeremiah 33:22, al.; cf. Nehemiah 9:6 a)[246]. Here angelic beings, as opposed to the ‘inhabitants of the earth,’ are doubtless meant: cf., for the general thought, Psalms…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd all the inhabitants of the earth are reputed as nothing - Are regarded as nothing in comparison with him. Compare Isaiah 40:15, note 17, note.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible34, 35. This is a dramatic representation of the king’s thankfulness. It is not to be regarded as literally a royal and public proclamation by Nebuchadnezzar of his own insanity and vanity. (Compare note Daniel 4:1-3). The LXX.
Read Daniel Denison Whedon on Daniel 4 →The verse in English, compared — 7 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
All the peoples of the earth are counted as nothing, and He does as He pleases with the army of heaven and the peoples of the earth. There is no one who can restrain His hand or say to Him, ‘What have You done?’”
All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and no one can stop his hand, or ask him, “What are you doing?”
Tyndale line
And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?
and all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What doest thou?
Simplified
And all the people of the earth are as nothing: he does his pleasure in the army of heaven and among the people of the earth: and no one is able to keep back his hand, or say to him, What are you doing?
Everyone who lives on earth is as nothing compared to him. He does whatever he chooses among the heavenly host and among those who live on earth. No one can hold him back from what he does, or ask him, “What are you doing?”
Strictly literal
and all who are dwelling on the earth as nothing are reckoned, and according to his will He is doing among the forces of the heavens and those dwelling on the earth, and there is none that doth clap with his hand, and saith to Him, What hast Thou done?
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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 is supported by the other witnesses, including the Septuagint, which aligns closely with the Hebrew wording. There are no significant variations noted among the texts.
וְכָל־ דָּיְרֵ֤י אַרְעָא֙ כְּלָ֣ה חֲשִׁיבִ֔ין וּֽכְמִצְבְּיֵ֗הּ עָבֵד֙ בְּחֵ֣יל שְׁמַיָּ֔א וְדָיְרֵ֖י אַרְעָ֑א וְלָ֤א אִיתַי֙ דִּֽי־ יְמַחֵ֣א בִידֵ֔הּ וְיֵ֥אמַר לֵ֖הּ מָ֥ה עֲבַֽדְתְּ׃
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 4:35
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.
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
AC/Ncbsc — Conjunction · noun common both singular constructAC/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
דּוּר (duwr) means 'to dwell' and is used in the context of residing. It is an Aramaic term linked to the Hebrew word דּוּר (dur), which also means 'to dwell.' The entries consistently emphasize its meaning related to habitation.
[דּוּר] vb. dwell
base
H1753 דּוּר
1753 duwr dure
(Aramaic) corresponding to 1752; to reside:--dwell.
see HEBREW for 01752
דּוּר (dur) — to dwell.
(P'al) to dwell
Aramaic of dur (דּוּר "to dwell" H1752)
AVqrmpc — Verb · Qal · participle (active) masculine plural commonAVqrmpc
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…
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)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
AR/Tn — Preposition · particleAR/Tn
[חֲשַׁב] vb. think, account;—Pe. Dn 4:32
ref
H2804 חֲשַׁב
2804 chashab khash-ab'
(Aramaic) corresponding to 2803; to regard:--repute.
see HEBREW for 02803
חֲשַׁב (cha.shav) — to account.
(P'al) to think, account
Aramaic of cha.shav (חָשַׁב ": design" H2803)
AVQrmpa — Verb masculine pluralAVQrmpa
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)
AC/R/Vqcc/Sp3ms — Conjunction · preposition · verb qal infinitive construct common · suffixAC/R/Vqcc/Sp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
חַ֫יִל (chayil) refers to strength, power, or an army. The word encompasses meanings related to force and might, often used in contexts involving military strength. It is linked to the concept of power, as noted in various lexicons.
חַ֫יִל n.m. power, strength, army
base
H2429 חַ֫יִל
2429 chayil khah'-yil
(Aramaic) corresponding to 2428; an army, or
strength:--aloud, army, X most (mighty), power.
see HEBREW for 02428
חַ֫יִל (cha.yil) — strength.
1) strength, army, power
1a) power
1b) force, army
AR/Ncbsc — Preposition · noun common both singular constructAR/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.
דּוּר (duwr) means 'to dwell' and is used in the context of residing. It is an Aramaic term linked to the Hebrew word דּוּר (dur), which also means 'to dwell.' The entries consistently emphasize its meaning related to habitation.
[דּוּר] vb. dwell
base
H1753 דּוּר
1753 duwr dure
(Aramaic) corresponding to 1752; to reside:--dwell.
see HEBREW for 01752
דּוּר (dur) — to dwell.
(P'al) to dwell
Aramaic of dur (דּוּר "to dwell" H1752)
AC/Vqrmpc — Conjunction · verb qal participle (active) masculine plural commonAC/Vqrmpc
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…
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)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
AC/Tn — Conjunction · particleAC/Tn
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
ANcbsa — Noun common · both singular absoluteANcbsa
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
מְחָא (mcha') is a Hebrew verb meaning to strike or smite. It can also imply hindering or allowing to be struck, with various forms indicating different nuances of action. The word is linked to the Aramaic root for striking in pieces and includes meanings like impaling or hanging.
[מְחָא] vb. smite
Pe.
Pa. i.e. hinder him
Hithpa. let him be smitten
base
H4223 מְחָא
4223 mcha' mekh-aw'
(Aramaic) corresponding to 4222; to strike in pieces; also to
arrest; specifically to impale:--hang, smite, stay.
see HEBREW for 04222
מְחָא (me.ach) — to smite.
1) to strike, smite, kill
1a) (P'al) to strike
1b) (Pael) to hinder
1c) (Ithp'al) to allow to be stricken
AVpi3ms — Verb · Piel · imperfect third person masculine singularAVpi3ms
strik: The verbs "to strike" and "to stroke" (latter not in English Versions) have the same derivation, and originally "strike" was the intrans, "stroke" the transitive form. "Strike" however, became used in both senses (always transitive in English Versions of the Bible), while "to stroke" took on the meaning "to, rub gently." But in the King James Version this last force still belonged sometimes to "strike" and is so found in 2Ki 5:11, "strike his hand over the place" (the Revised Version (British and American) "wave"), and perhaps Ex 12:7,22; Tobit 11:11 Otherwise AV's uses of the simple "strike" are modern, including "strike sail" (Ac 27:17; here and in /RAPC Tob 11:11 with an archaic preterite "strake," elsewhere…
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
AR/Ncbsc/Sp3ms — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3ms
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AC/Vqu3ms — Conjunction · verb qal third person masculine singularAC/Vqu3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
מָה (mah) is an interrogative and indefinite pronoun meaning 'what?' or 'whatever.' It can also express inquiries like 'how?' or 'why?'. The word is noted in both Hebrew and Aramaic contexts, with a range that includes various forms of questioning.
מָה, (מָא) pron.interr. and indef. what?
base
H4101 מָה, (מָא) pron. interr. and indef. what?
4101 mah maw
(Aramaic) corresponding to 4100:--how great (mighty), that
which, what(-soever), why.
see HEBREW for 04100
מָה (mah) — what?.
1) what, whatever
1a) what?
1b) whatever, what, whatsoever
1c) how?, why?, wherefore? (with prefixes)
APi — PronounAPi
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
AVqp2ms — Verb · Qal · perfect second person masculine singularAVqp2ms