Daniel 5:10 — Word Study
WLCמַלְכְּתָ֕א לָקֳבֵ֨ל מִלֵּ֤י מַלְכָּא֙ וְרַבְרְבָנ֔וֹהִי לְבֵ֥ית מִשְׁתְּיָ֖א עַלַּ֑ת עֲנָ֨ת מַלְכְּתָ֜א וַאֲמֶ֗רֶת מַלְכָּא֙ לְעָלְמִ֣ין חֱיִ֔י אַֽל־ יְבַהֲלוּךְ֙ רַעְיוֹנָ֔ךְ וְזִיוָ֖יךְ אַל־ יִשְׁתַּנּֽוֹ׃
BSAHearingqᵉbêl the outcrymillâh [loud cry, urgent call] of the kingmelek [the ruler] and his noblesrabrᵉbân [high-ranking officials, lords] the queenmalkâʼ [the female ruler] enteredʻălal [came into, approached] the banquetmishteh△ hallbayith [house of feasting, grand dining room] O kingmelek [the monarch] may you livechăyâʼ [have life, thrive] foreverʻâlam [for perpetuity, eternally] [she]malkâʼ saidʼămar■ ◂Do notʼal let your thoughtsraʻyôwn [mental conceptions, ideas] terrify youbᵉhal [hasten, frighten] or your facezîyv [countenance, expression] grow paleshᵉnâʼ [change, lose splendor]
| Greek | English | Parsing |
|---|---|---|
| מַלְכְּתָ֕א | queen the | Noun common feminine singular determined, particle |
| לָקֳבֵ֨ל | before | Preposition, noun common both singular construct |
| מִלֵּ֤י | [the] words of | Noun common, masculine plural construct |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְרַבְרְבָנ֔וֹהִי | and nobles his | Conjunction, noun common masculine plural construct, suffix |
| לְבֵ֥ית | to [the] house of | Preposition, noun common both singular construct |
| מִשְׁתְּיָ֖א | feast the | Noun common both singular determined, particle |
| עַלַּ֑ת | she went in | Verb, Qal, perfect third person feminine singular |
| עֲנָ֨ת | she replied | Verb, Qal, perfect third person feminine singular |
| מַלְכְּתָ֜א | queen the | Noun common feminine singular determined, particle |
| וַאֲמֶ֗רֶת | and she said | Conjunction, verb qal perfect third person feminine singular |
| מַלְכָּא֙ | king O | Noun common both singular determined, particle |
| לְעָלְמִ֣ין | for ever | Preposition, noun common masculine plural absolute |
| חֱיִ֔י | live! | Verb, Qal, imperative second person masculine singular |
| אַֽל־ | may not | Particle |
| יְבַהֲלוּךְ֙ | they alarm you | Verb piel jussive third person masculine plural, suffix |
| רַעְיוֹנָ֔ךְ | thought[s] your | Noun common both singular construct, suffix |
| וְזִיוָ֖יךְ | and brightness your | Conjunction, noun common masculine plural construct, suffix |
| אַל־ | may not | Particle |
| יִשְׁתַּנּֽוֹ׃ | they be changed | Verb, Pual, jussive third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Hearing the outcry of the king and his nobles, the queen entered the banquet hall. “O king, may you live forever!” she said. “Do not let your thoughts terrify you, or your face grow pale. |
| KJV | ¶ Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed: |
| ASV | Now the queen by reason of the words of the king and his lords came into the banquet house: the queen spake and said, O king, live for ever; let not thy thoughts trouble thee, nor let thy countenance be changed. |
| YLT | The queen, on account of the words of the king and his great men, to the banquet-house hath come up. Answered hath the queen, and said, 'O king, to the ages live; let not thy thoughts trouble thee, nor thy countenance be changed: |
| WEB | The queen by reason of the words of the king and his lords came into the banquet house. The queen spoke and said, “O king, live forever; don’t let your thoughts trouble you, nor let your face be changed. |
| BBE | The queen, because of the words of the king and his lords, came into the house of the feast: the queen made answer and said, O King, have life for ever; do not be troubled by your thoughts or let the colour go from your face: |
The translations agree on the queen's title as מַלְכְּתָ֕א — see How Translations Differ.
The sentence is structured around the queen's entrance and her direct speech, with the main action emphasizing her role in the narrative.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעֲלַל
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 5:10
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 Queen's Assurance to the Kinggenerated
Daniel 5:10 describes a pivotal moment when the queen enters the banquet hall to address King Belshazzar amidst a crisis. The king, having seen alarming signs, is in distress, and the queen seeks to calm him with her words of reassurance. This scene unfolds in the context of a royal banquet, highlighting the tension and urgency of the situation as the king's nobles are bewildered by the events around them.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:4 | Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.” |
| 2 | Daniel 3:9 | saying to King Nebuchadnezzar, “O king, may you live forever! |
| 3 | Daniel 6:6–21 | So the administrators and satraps went together to the king and said, “O King Darius, may you live forever! |
| 4 | 1 Kings 1:31 | Bathsheba bowed facedown in homage to the king and said, “May my lord King David live forever!” |
| 5 | Genesis 35:17–18 | During her severe labor, the midwife said to her, “Do not be afraid, for you are having another son.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — מַלְכְּתָ֕א, mal.ke.Ta'generated
The word מַלְכְּתָא (malka') means 'queen' in Aramaic, denoting a female ruler. It is used in the Bible to refer to powerful women, such as the Queen of Sheba. The parsing indicates that it is a feminine singular noun, emphasizing the queen's role and authority in this context.
This term is also reflected in the Septuagint as βασίλισσα, which similarly conveys the idea of a royal female figure. The consistency across lexicons highlights its significance in portraying the queen's status.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the queen's title as queen in all versions, including the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is עַלַּ֑ת, she went in, which governs several phrases: a noun phrase identifying the subject (the queen), a prepositional phrase indicating the location (the banquet hall), and a series of clauses expressing the queen's speech and her assurances to the king.
The structure emphasizes the queen's entrance and her immediate response to the king's fears, creating a direct connection between her actions and the unfolding drama.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for the queen's entrance but uses the term βασίλισσα for מַלְכְּתָ֕א, indicating a consistent acknowledgment of her royal status.
This choice reflects a focus on her authority and role within the narrative, aligning with the Aramaic meaning.
In plain words — the whole versegenerated
Daniel 5:10 tells us that the queen entered the banquet hall to reassure King Belshazzar. She addressed him with a wish for long life and urged him not to be frightened by his thoughts or let his face grow pale. This moment highlights her role as a comforting presence during a time of distress.
Frequently Asked Questionsgenerated
The queen's entrance signifies her authority and the importance of her role in providing reassurance to the king during a crisis.
The wish for the king to live forever reflects a common royal greeting, emphasizing loyalty and support in a moment of fear.
She is advising the king not to be overwhelmed by fear or anxiety about the troubling events occurring around him.
This scene illustrates the tension and uncertainty faced by the king and his nobles, setting the stage for the subsequent revelations and interpretations that Daniel will provide.
Reflection Questionsgenerated
- How do I respond to moments of fear or uncertainty in my own life?
- What role do I play in reassuring others during times of crisis?
- In what ways can I embody the qualities of a supportive leader like the queen?
- How can I better understand the perspectives of those who are fearful or anxious around me?
The early church on this verse — how the Fathers read it
The early church fathers comment on this moment, discussing the queen's role and her relationship to King Belshazzar, as seen in their writings.
Verse 10. "Now the queen, by reason of what had happened to the king and his nobles, entered into the banquet-hall..." Josephus says she was Belshazzar's grandmother, whereas Origen says she was his mother.Early Church Fathers on Daniel 5 →
“Amid the king’s and his nobles’ words the queen entered the banqueting hall,” that is, with them pondering what should be done and various people making various suggestions under pressure of fear, the queen entered.Early Church Fathers on Daniel 5 →
This was probably an introduction offered at that time to kings by their subjects; even to this day this custom prevails.Early Church Fathers on Daniel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 5:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow the queen, by reason of the words of the king and his lords, came into the banquet house,.... Not the wife of Belshazzar, as Porphyry would have it; but rather the queen mother, as Jacchiades,
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe women in those courts had always an apartment by themselves, and this being queen mother, and aged, did not mingle herself with the king’ s wives and concubines, but withdrew herself from those pleasures in banqueting, yet brake rule in coming in now upon this solemn occasion and fright.
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:10 [Now] the queen, by reason of the words of the king and his lords, came into the banquet house: [and] the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:Ver. 10. Now the queen.] The queen mother, whom Herodotus calleth Nicochris, and greatly commendeth for her wisdom and ability of speech, which in a woman is a comely ornament: (1.) She was not at this riotous feast, which is an argument of her temperance; (2.) She prudently insinuateth into the king by the ordinary salutation, "O king, live for ever"; (3.) She adviseth him to bear up, and not to be too troubled; (4.) She maketh honourable mention of Daniel…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) By reason of the words.—The noise and confusion in the banquet-hall was heard by the queen-mother in her apartments. Her respect for Daniel is evident from her language. The position which she held was one of influence, for it appears that her advice was no sooner offered than it was accepted.
Read Charles John Ellicott on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. The queen - came] This is generally allowed to have been the widow of Nebuchadnezzar; if so, she was the queen Amiyt, daughter of Astyages, sister of Darius the Mede, and aunt of Cyrus, according to Polyhistor, cited by Cedrenus. See Calmet. Others think that Nitocris was the person who is said to be queen when Cyrus took the city; and is stated to have been a lady of eminent wisdom and discretion, and to have had the chief direction of the public affairs. She was the mother of Labynithus; and, if this be the same as Belshazzar, she must be the person here introduced.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges10. the queen] probably, as most commentators assume,—partly because she is distinguished from the ‘wives’ or ‘consorts’ mentioned in Daniel 5:2, partly on account of the manner in which she speaks in Daniel 5:11 of what had happened in the days of Nebuchadnezzar,—the queen-mother, i.e. (in the view of the writer) Nebuchadnezzar’s widow[257]. In both Israel and Judah the mother of the reigning king is mentioned as an influential person, 1 Kings 15:13; 2 Kings 10:13; 2 Kings 24:12; 2 Kings 24:15; Jeremiah 13:18; Jeremiah 29:2. [257] Nabu-na’id’s actual mother died eight years previously, in his ninth year, as is expressly stated in the ‘Annalistic Tablet,’ ii. 13 (KB. iii. 2, p. 131; RP.2 v.…
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleNow the queen - “Probably the queen-mother, the Nitocris of Herodotus, as the king’s wives were at the entertainment.” - Wintle. Compare Daniel 5:2-3. So Prof. Stuart.
Read Albert Barnes on Daniel 5 →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
Hearing the outcry of the king and his nobles, the queen entered the banquet hall. “O king, may you live forever!” she said. “Do not let your thoughts terrify you, or your face grow pale.
The queen by reason of the words of the king and his lords came into the banquet house. The queen spoke and said, “O king, live forever; don’t let your thoughts trouble you, nor let your face be changed.
Hearing the outcry of the king and his nobles, the queen entered the banquet hall. “O king, may you live forever!” she said. “Do not let your thoughts terrify you, or your face grow pale.
Due to the noise caused by the king and his nobles, the queen mother then entered the banquet room. She said, “O king, live forever! Don’t be alarmed! Don’t be shaken!
Tyndale line
¶ Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:
Now the queen by reason of the words of the king and his lords came into the banquet house: the queen spake and said, O king, live for ever; let not thy thoughts trouble thee, nor let thy countenance be changed.
Now the queen by reason of the words of the king and his lords came into the banquet house: the queen spake and said, O king, live for ever; let not thy thoughts trouble thee, nor let thy countenance be changed:
Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spoke and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:
Now the Queene by reason of the talke of the King, and his princes came into the banket house, and the Queene spake, and sayd, O King, liue for euer: let not thy thoughtes trouble thee, nor let thy countenance be changed.
Strictly literal
— The queen, by reason of the words of the king and his nobles, came into the banquet-house. The queen spoke and said, O king, live for ever! let not thy thoughts trouble thee, neither let thy countenance be changed.
The queen, on account of the words of the king and his great men, to the banquet-house hath come up. Answered hath the queen, and said, 'O king, to the ages live; let not thy thoughts trouble thee, nor thy countenance be changed:
The queen, on account of the words of the king and his great men, has come up to the banquet-house. The queen has answered and said, “O king, live for all ages; do not let your thoughts trouble you, nor your countenance be changed:
[Now] the queen in consequence of the words of the king and of his lords came into the banquet-house; the queen commenced and said, O king, live for ever; let thy thoughts not trouble thee, nor let thy color be changed:
Now the queen came into the banquet house because of what the king and his nobles had said. The queen said, “King, live forever! Do not let your thoughts trouble you. Do not let the look on your face change.
From the Latin
Then the queen, on occasion of what had happened to the king, and his nobles, came into the banquet house: and she spoke and said: O king, live for ever: let not thy thoughts trouble thee, neither let thy countenance be changed.
Simplified
When the queen mother heard the noise the king and the nobles were making she went to the banquet hall. She said to Belshazzar, “May Your Majesty the king live forever! Don't be frightened! Don't look so pale!
The queen, because of the words of the king and his lords, came into the house of the feast: the queen made answer and said, O King, have life for ever; do not be troubled by your thoughts or let the colour go from your face:
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 (MT) presents the verse with a clear structure and specific wording, stating the queen's address to the king and her reassurance. The Septuagint (LXX) aligns closely with the MT, matching 18 of the 20 words, though it has its own word order and articles, indicating a strong agreement in content. The Dead Sea Scrolls (4Q113) contain parts of the verse, with 11 words represented, though some are partly restored or supplied by an editor, showing a partial agreement with the MT but also some textual variation. Overall, the MT and LXX agree significantly, while the Dead Sea Scrolls provide a fragmentary but related witness.
מַלְכְּתָ֕א לָקֳבֵ֨ל מִלֵּ֤י מַלְכָּא֙ וְרַבְרְבָנ֔וֹהִי לְבֵ֥ית מִשְׁתְּיָ֖א עַלַּ֑ת עֲנָ֨ת מַלְכְּתָ֜א וַאֲמֶ֗רֶת מַלְכָּא֙ לְעָלְמִ֣ין חֱיִ֔י אַֽל־ יְבַהֲלוּךְ֙ רַעְיוֹנָ֔ךְ וְזִיוָ֖יךְ אַל־ יִשְׁתַּנּֽוֹ׃
18 of the 20 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.
[ואמרת] מלכ א לעלמין חיי אל [יבהלו׳ך] [רעיונ׳ך] [וזיוי׳ך] [אל] ישתנו
11 words of the verse are on this fragment — 1 partly restored, 5 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 5:10
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.
מַלְכָּה (malka') means 'queen' in Aramaic, corresponding to the Hebrew word for queen, מַלְכָּה (mal.kah). The entries consistently define it as a feminine noun referring to a queen, with no significant disagreement among the lexicons.
[מַלְכָּה] n.f. queen
base
H4433 מַלְכָּה, מַלְכָּא
4433 malka' mal-kaw'
(Aramaic) corresponding to 4436; a queen:--queen.
see HEBREW for 04436
מַלְכָּה (mal.kah) — queen.
queen
Aramaic of mal.kah (מַלְכָּה "queen" H4436H)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
kwen: The Bible applies this term:
(1) To the wife of a king ("queen consort") (malkah). In the Book of Esther it is the title given to Vashti (1:9) and Esther (2:22); compare So 6:8 f. Another Hebrew word for queen consort is gebhirah, literally "mistress" (compare 1Ki 11:19, the wife of Pharaoh; 2Ki 10:13, "the children of the king and the children of the queen"). In Ne 2:6 and Ps 45:9 we find the expression sheghal, which some trace back to shaghal, "to ravish," a rather doubtful derivation. Still another term is sarah, literally, "princess" (Isa 49:23). The…
Queen
No explicit mention of queens is made till we read of the “queen of Sheba.” The wives of the kings of Israel are not so designated. In Ps. 45:9, the Hebrew for “queen” is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king’s wife. In 1 Kings 11:19, Pharaoh’s wife is called “the queen,” but the Hebrew word so rendered (g’birah) is simply a title of honour, denoting a royal lady, used sometimes for “queen-mother” (1 Kings 15:13; 2 Chron. 15:16). In Cant. 6:8, 9, the king’s wives are styled “queens” (Heb. melakhoth).
This title is properly applied to the queen-mother, since in an Oriental household it is not the wife but the mother of the master who exercises the highest authority. Strange as such an arrangement at sight appears, it is one of the inevitable results of polygamy. An illustration of the queen-mother’s influence is given in (1 Kings 2:19) ff. The term is applied to Maachah, (1 Kings 15:13; 2 Chronicles 16:16) and to Jezetiel, (2 Kings 10:13) and to the mother of Jehoiachin or Jeconiah, (Jeremiah 13:18) compare 2Kin 24:12; Jere 29:2
→ The wife of a king 1Ki 11:19
→ Crowned Es 1:11; 2:17
→ Divorced Es 1:10-22
→ Sits on the throne with the king Ne 2:6
→ Makes feasts for the women of the royal household Es 1:9
→ Exerts an evil influence in public affairs
See JEZEBEL
→ Counsels the king Da 5:10-12
→ Of Sheba, visits Solomon 1Ki 10:1-13
→ Candace, of Ethiopia Ac 8:27
→ The reigning sovereign, Athaliah
→ See ATHALIAH
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
Adj | Prep — Preposition · noun common both singular constructAR/Ncbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj — Noun common · masculine plural constructANcmpc
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…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
רַבְרְבָן (rabrban) is an Aramaic word meaning 'lord' or 'noble,' derived from the root for 'chief.' It is used to denote a magnate or prince. The entries consistently emphasize its noble connotation without significant disagreement.
[רַבְרְבָן] n.m. lord, noble
base
H7261 רַבְרְבָן
7261 rabrban rab-reb-awn'
(Aramaic) from 7260; a magnate:--lord, prince.
see HEBREW for 07260
רַבְרְבָן (rav.re.van) — noble.
lord, noble
Aramaic of rav (רַב "chief" H7227B)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj | N-ms — 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…
מִשְׁתֵּה (mishteh) refers to a banquet or feast, primarily noted in the context of Aramaic. It is derived from a related term, מִשְׁתֶּה (mishteh), which also means feast. The word appears in Daniel 5:10.
[מִשְׁתֵּה] n.m. feast;—emph. Dn 5:10.
ref
H4961 מִשְׁתֵּה, מִשְׁתֶּה
4961 mishteh mish-teh'
(Aramaic) corresponding to 4960; a banquet:--banquet.
see HEBREW for 04960
מִשְׁתֶּה (mish.teh) — feast.
feast, banquet
Aramaic of mish.teh (מִשְׁתֶּה "feast" H4960)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Feast
As a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage (Judg. 14:10; Gen. 29:22).
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
Adj — Verb · Qal · perfect third person feminine singularAVqp3fs
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…
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
AVqp3fs — Verb · Qal · perfect third person feminine singularAVqp3fs
מַלְכָּה (malka') means 'queen' in Aramaic, corresponding to the Hebrew word for queen, מַלְכָּה (mal.kah). The entries consistently define it as a feminine noun referring to a queen, with no significant disagreement among the lexicons.
[מַלְכָּה] n.f. queen
base
H4433 מַלְכָּה, מַלְכָּא
4433 malka' mal-kaw'
(Aramaic) corresponding to 4436; a queen:--queen.
see HEBREW for 04436
מַלְכָּה (mal.kah) — queen.
queen
Aramaic of mal.kah (מַלְכָּה "queen" H4436H)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
kwen: The Bible applies this term:
(1) To the wife of a king ("queen consort") (malkah). In the Book of Esther it is the title given to Vashti (1:9) and Esther (2:22); compare So 6:8 f. Another Hebrew word for queen consort is gebhirah, literally "mistress" (compare 1Ki 11:19, the wife of Pharaoh; 2Ki 10:13, "the children of the king and the children of the queen"). In Ne 2:6 and Ps 45:9 we find the expression sheghal, which some trace back to shaghal, "to ravish," a rather doubtful derivation. Still another term is sarah, literally, "princess" (Isa 49:23). The…
Queen
No explicit mention of queens is made till we read of the “queen of Sheba.” The wives of the kings of Israel are not so designated. In Ps. 45:9, the Hebrew for “queen” is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king’s wife. In 1 Kings 11:19, Pharaoh’s wife is called “the queen,” but the Hebrew word so rendered (g’birah) is simply a title of honour, denoting a royal lady, used sometimes for “queen-mother” (1 Kings 15:13; 2 Chron. 15:16). In Cant. 6:8, 9, the king’s wives are styled “queens” (Heb. melakhoth).
This title is properly applied to the queen-mother, since in an Oriental household it is not the wife but the mother of the master who exercises the highest authority. Strange as such an arrangement at sight appears, it is one of the inevitable results of polygamy. An illustration of the queen-mother’s influence is given in (1 Kings 2:19) ff. The term is applied to Maachah, (1 Kings 15:13; 2 Chronicles 16:16) and to Jezetiel, (2 Kings 10:13) and to the mother of Jehoiachin or Jeconiah, (Jeremiah 13:18) compare 2Kin 24:12; Jere 29:2
→ The wife of a king 1Ki 11:19
→ Crowned Es 1:11; 2:17
→ Divorced Es 1:10-22
→ Sits on the throne with the king Ne 2:6
→ Makes feasts for the women of the royal household Es 1:9
→ Exerts an evil influence in public affairs
See JEZEBEL
→ Counsels the king Da 5:10-12
→ Of Sheba, visits Solomon 1Ki 10:1-13
→ Candace, of Ethiopia Ac 8:27
→ The reigning sovereign, Athaliah
→ See ATHALIAH
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj | V-Qal-Perf-3fs — Conjunction · verb qal perfect third person feminine singularAC/Vqp3fs
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
Adj | N-mp — Preposition · noun common masculine plural absoluteAR/Ncmpa
חֲיָא (chaya') is an Aramaic verb meaning 'to live.' It includes forms like 'to let live' or 'keep alive.' The entries suggest a focus on the act of living and its implications, with a note that it corresponds to another term, חַי (chai), which also relates to life.
[חֲיָא] vb. live;—
Pe. live for ever!
Haph. let live.
base
H2418 חֲיָא
2418 chaya' khah-yaw'
(Aramaic) or chayah (Aramaic) {khah-yaw'}; corresponding to
2421; to live:--live, keep alive.
see HEBREW for 02421
חֲיָא (cha.ya) — to live.
1) to live
1a) (P'al) to live
1b) (Aphel) to let live, keep alive
Adj — Verb · Qal · imperative second person masculine singularAVqv2ms
אַל (al) is an adverb of prohibition meaning 'not' or 'do not.' It corresponds to the Hebrew word לא (lo, H0408) and is used to express negation in various contexts. The entries indicate its usage primarily in prohibitive statements.
אַל adv. of prohibition, do not …, let not …
base
H409 אַל
409 'al al
(Aramaic) corresponding to 408:--not.
see HEBREW for 0408
אַל (al) — not.
no, not
Aramaic of al (אַל "not" H0408)
Adj — ParticleATn
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
Adj | Suff — Verb piel jussive third person masculine plural · suffixAVpj3mp/Sp2ms
רַעְיוֹן (ra'yown) refers to a mental conception or thought, derived from the Aramaic root related to striving. The entries consistently emphasize its meaning as a form of cogitation or mental grasp.
[רַעְיוֹן] n.m. thought
base
H7476 רַעְיוֹן
7476 ra`yown rah-yone'
(Aramaic) corresponding to 7475; a grasp. i.e. (figuratively)
mental conception:--cogitation, thought.
see HEBREW for 07475
רַעְיוֹן (ra.yon) — thought.
thought
Aramaic of ra.yon (רַעְיוֹן "striving" H7475)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
זִיו (ziv) refers to brightness or splendor. It conveys a sense of cheerfulness and is associated with a radiant countenance. The word is linked to the Aramaic form corresponding to another Hebrew term. Overall, it emphasizes a quality of light or brilliance.
[זִיו] n.m. brightness, splendour
base
H2122 זִיו
2122 ziyv zeev
(Aramaic) corresponding to 2099; (figuratively)
cheerfulness:--brightness, countenance.
see HEBREW for 02099
זִיו (ziv) — splendor.
brightness, splendour
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp2ms
אַל (al) is an adverb of prohibition meaning 'not' or 'do not.' It corresponds to the Hebrew word לא (lo, H0408) and is used to express negation in various contexts. The entries indicate its usage primarily in prohibitive statements.
אַל adv. of prohibition, do not …, let not …
base
H409 אַל
409 'al al
(Aramaic) corresponding to 408:--not.
see HEBREW for 0408
אַל (al) — not.
no, not
Aramaic of al (אַל "not" H0408)
ATn — ParticleATn
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
Adj — Verb · Pual · jussive third person masculine pluralAVPj3mp