Daniel 4:6 — Word Study
WLCוּמִנִּי֙ שִׂ֣ים טְעֵ֔ם לְהַנְעָלָ֣ה קָֽדָמַ֔י לְכֹ֖ל חַכִּימֵ֣י בָבֶ֑ל דִּֽי־ פְשַׁ֥ר חֶלְמָ֖א יְהֽוֹדְעֻנַּֽנִי׃
BSAthat allkôl [every single one, the entirety] todîy interpretpᵉshar [to explain, make known] the dreamchêlem [vision, sight] for meyᵉdaʻ [to reveal, disclose its meaning]
| Greek | English | Parsing |
|---|---|---|
| וּמִנִּי֙ | and from me | Conjunction, preposition, suffix |
| שִׂ֣ים | it was made | Verb plural, third person masculine singular |
| טְעֵ֔ם | a decree | Noun common, both singular absolute |
| לְהַנְעָלָ֣ה | to bring in | Preposition, verb hiphil infinitive construct common |
| קָֽדָמַ֔י | before me | Noun common both plural construct, suffix |
| לְכֹ֖ל | the object marker all | Preposition, noun common both singular construct |
| חַכִּימֵ֣י | [the] wise men of | |
| בָבֶ֑ל | Babylon | Noun proper |
| דִּֽי־ | that | Conjunction |
| פְשַׁ֥ר | [the] interpretation of | Noun common, both singular construct |
| חֶלְמָ֖א | dream the | Noun common both singular determined, particle |
| יְהֽוֹדְעֻנַּֽנִי׃ | they will make known to me | Verb hiphil imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So I issued a decree that all the wise men of Babylon be brought before me to interpret the dream for me. |
| KJV | Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. |
| ASV | Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. |
| YLT | And by me a decree is made, to cause all the wise men of Babylon to come up before me, that the interpretation of the dream they may cause me to know. |
| WEB | Therefore I made a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream. |
| BBE | And I gave orders for all the wise men of Babylon to come in before me so that they might make clear to me the sense of my dream. |
Where they part company is טְעֵם — see How Translations Differ.
The main clause is supported by a noun phrase and an infinitive phrase, clearly outlining the king's command and its intended purpose.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדִּי
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 4:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The King's Decreegenerated
Daniel 4:6 describes King Nebuchadnezzar's response to a dream that troubled him. He ordered all the wise men of Babylon to be brought before him, seeking their interpretation of the dream. This decree illustrates the king's reliance on his advisors and the importance of wisdom in the Babylonian court. The context emphasizes the tension between the king's authority and the limitations of human wisdom, leading to the eventual revelation through Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:2 | So the king gave orders to summon the magicians, enchanters, sorcerers, and astrologers to explain his dreams. When they came and stood before the king, |
| 2 | Genesis 41:7–8 | And the thin heads of grain swallowed up the seven plump, ripe ones. Then Pharaoh awoke and realized it was a dream. |
| 3 | Isaiah 8:19 | When men tell you to consult the spirits of the dead and the spiritists who whisper and mutter, shouldn’t a people consult their God instead? Why consult the dead on behalf of the living? |
| 4 | Isaiah 47:12–14 | So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror! |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — טְעֵם, te.'Emgenerated
The word טְעֵם (te'em) refers to a decree or command, but it also carries connotations of judgment or understanding. It is derived from a root that encompasses the idea of taste or flavor, suggesting a deeper discernment or insight into matters.
In this verse, it signifies the formal command issued by Nebuchadnezzar, indicating the seriousness of his request for interpretation. The parsing as a noun in the singular absolute form emphasizes its role as a specific decree rather than a general command.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term decree, consistent with the KJV and ASV.
Sentence Structuregenerated
The main verb of the verse is שִׂ֣ים, sim, meaning 'to set' or 'to appoint.' This verb governs the entire structure, indicating the action of issuing a decree.
The sentence is composed of multiple phrases, including a prepositional phrase indicating the object of the decree, and a noun phrase that describes the wise men of Babylon. The structure emphasizes the king's authority in summoning his advisors.
Septuagint Backgroundgenerated
The Septuagint translates טְעֵם as σοφιστῶν (sophistōn), which means 'wise men.' This choice reflects a broader interpretation, focusing on the wisdom of those summoned rather than the decree itself.
This translation shows a narrowing of focus, emphasizing the role of the wise men as interpreters of the king's dream, rather than the decree's formal nature.
In plain words — the whole versegenerated
Daniel 4:6 shows King Nebuchadnezzar issuing a command for all the wise men of Babylon to come before him. He wants them to interpret a troubling dream he has had. This reflects the king's reliance on his advisors to provide insight and understanding.
Frequently Asked Questionsgenerated
He is seeking their interpretation of a dream that has frightened him, indicating his need for understanding and guidance.
It refers to magicians, astrologers, and those with secret knowledge in Babylon, who were expected to provide insights into dreams and omens.
The decree underscores the authority of the king and highlights the importance of wisdom in interpreting dreams, which were seen as messages from the divine.
It sets the stage for the eventual revelation of the dream's meaning through Daniel, contrasting human wisdom with divine insight.
Reflection Questionsgenerated
- What does this decree reveal about Nebuchadnezzar's character and leadership style?
- How does the reliance on wise men reflect the cultural context of Babylon?
- In what ways can we seek wisdom in our own lives when faced with difficult decisions?
- How does this passage illustrate the limitations of human understanding compared to divine revelation?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this passage, noting the significance of the king's command and the wisdom of the prophet Daniel in interpreting dreams.
He did not give these details casually: it was in parallel so as to make clear to everyone the prophet’s wisdom by comparison—hence his listing the nationalities of the wise men of Babylon so as to highlight the fact that whereas they…Early Church Fathers on Daniel 4 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 4:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTherefore made I a decree,.... Published a proclamation; signifying it was his mind and will to bring in all the wise men of Babylon before him; all together, supposing that one or other of them, or
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThough he had experienced before that these wise men were fooled, and could do nothing either in telling or interpreting his dream, Daniel 2, yet he will try them once again, possibly because they might gain fresh credit with the king; or he would hear what they could do, and if they failed him, he would then make use of Daniel whom he had in reserve. Perhaps these Chaldean doctors and wizards shunned and scorned Daniel’ s company, and he was as much shy of theirs; therefore they came not together; but God had disposed of this whole scene, and, for the honour of his name, suffered Daniel not to be sent for till the last.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:6 Therefore made I a decree to bring in all the wise [men] of Babylon before me, that they might make known unto me the interpretation of the dream.Ver. 6. Therefore I made a decree to bring in all the wise men of Babylon.] Whom yet he had formerly found to be no better than braggarts and impostors. Was this man truly converted?
Read John Trapp on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges6. The ‘wise men’ of Babylon (Daniel 2:12) were summoned before the king, as on the occasion of his previous dream (Daniel 2:2).
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore made I a decree - The word here rendered decree (טעם ṭe‛êm) means, commonly, “taste, flavor,” as of wine; then “judgment, discernment, reason;” and then a judgment of a king, a mandate, edict. Compare Daniel 3:10.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5-7. See notes Daniel 2:1-2. In the coronation decree of Nabonidus recently found in the ruins of Babylon (see Babylonian and Oriental Record, September, 1896) this king, the father of Belshazzar,
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
So I issued a decree that all the wise men of Babylon be brought before me to interpret the dream for me.
Therefore I made a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream.
So I issued a decree that all the wise men of Babylon be brought before me to interpret the dream for me.
So I issued an order for all the wise men of Babylon to be brought before me so that they could make known to me the interpretation of the dream.
Tyndale line
Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
Therefore I made a decree to bring in all the wise men of Babylon before me, that they might make known to me the interpretation of the dream.
O Belteshazzar, chiefe of the enchanters, because I know, that the spirit of the holy gods is in thee, and no secret troubleth thee, tell mee the visions of my dreame, that I haue seene and the interpretation thereof.
Strictly literal
And I made a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream.
And by me a decree is made, to cause all the wise men of Babylon to come up before me, that the interpretation of the dream they may cause me to know.
And by me a decree is made, to cause all the wise men of Babylon to come up before me, that the interpretation of the dream they may cause me to know.
(4:3) Therefore made I a decree to bring before me all the wise men of Babylon, that they might make known unto me the interpretation of the dream.
So I gave a decree to bring before me all the men of Babylon who had wisdom so they could interpret the dream for me.
From the Latin
Baltassar, prince of the diviners, because I know that thou hast in thee the spirit of the holy gods, and that no secret is impossible to thee: tell me the visions of my dreams that I have seen, and the interpretation of them.
Simplified
So I ordered all the wise men of Babylon brought before me to explain the dream to me.
And I gave orders for all the wise men of Babylon to come in before me so that they might make clear to me the sense of my dream.
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 presents the verse as a coherent decree from Nebuchadnezzar, while the Septuagint matches 10 of the 12 words, indicating a close relationship between the two texts. The Dead Sea Scrolls show some damage, with partial restorations, but the essential command remains intact.
וּמִנִּי֙ שִׂ֣ים טְעֵ֔ם לְהַנְעָלָ֣ה קָֽדָמַ֔י לְכֹ֖ל חַכִּימֵ֣י בָבֶ֑ל דִּֽי־ פְשַׁ֥ר חֶלְמָ֖א יְהֽוֹדְעֻנַּֽנִי׃
10 of the 12 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.
בלטאשצר [רב] [חרטמי] [א] [די] [אנה] [ידעת] [די] [רוח] [אלהין] [קדישין] [ב׳ך] [וכל] רז ל׳ך לא אנס [חזוי] [חלמ׳י] [די] [חזית] [ופשר׳ה] [אמר]
3 words on the leather — 2 partly restored, 18 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 4:6
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.
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)
AC/R/Sp1bs — Conjunction · preposition · suffixAC/R/Sp1bs
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
AVQp3ms — Verb plural · third person masculine singularAVQp3ms
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
ANcbsa — Noun common · both singular absoluteANcbsa
עֲלַל (alal) is a Hebrew verb meaning to come in or go in, with various forms indicating different nuances such as thrusting oneself in or introducing. It appears in both active and passive forms, including to bring in and to be brought in. The entries suggest a focus on the act of entering or introducing something.
[עֲלַל] vb. go or come in
Pe.
Haph. bring in
Hoph. be brought
base
H5954 עֲלַל
5954 `alal al-al'
(Aramaic) corresponding to 5953 (in the sense of thrusting
oneself in), to enter; causatively, to introduce:--bring in,
come in, go in.
see HEBREW for 05953
עֲלַל (a.lal) — to come.
1) to thrust in, go in, come in
1a) (P'al) to go in, come in
1b) (Aphel) to bring in
1c) (Hophal) to be brought in
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbpc/Sp1bs — Noun common both plural construct · suffixANcbpc/Sp1bs
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Preposition · noun common both singular constructAR/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).
חַכִּים (chakkiym) means 'wise' and refers to a wise man or a Magian. It is derived from a root associated with wisdom, specifically noted in Strong's H2449. The term appears in contexts that emphasize wisdom.
[חַכִּים] 14 n.m. wise man
base
H2445 חַכִּים
2445 chakkiym khak-keem'
(Aramaic) from a root corresponding to 2449; wise, i.e. a
Magian:--wise.
see HEBREW for 02449
חַכִּים (chak.kim) — wise.
wise man, wise
AAampc — AAampc
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…
בָּבֶל (Babel) refers to Babylon, an ancient city associated with confusion due to mixing. The word is derived from Aramaic and is linked to Strong's H894. It is noted as the capital of Babylonia, located on the Euphrates River.
בָּבֶל n.pr.loc. Babylon
base
H895 בָּבֶל, בַּבֶל
895 Babel baw-bel'
(Aramaic) corresponding to 894:--Babylon.
see HEBREW for 0894
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
Aramaic of ba.vel (בָּבֶ֫ל, בָּבֶל "Babylon" H0894)
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
ANpl — Noun properANpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
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
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | N-ms | Suff — 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…
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
Adj | Suff — Noun common both singular determined · particleANcbsd/Ta
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb hiphil imperfect third person masculine plural · suffixAVhi3mp/Sp1bs