Daniel 6:12 — Word Study
WLCבֵּ֠אדַיִן קְרִ֨יבוּ וְאָמְרִ֥ין קֳדָם־ מַלְכָּא֮ עַל־ אֱסָ֣ר מַלְכָּא֒ הֲלָ֧א אֱסָ֣ר רְשַׁ֗מְתָּ דִּ֣י כָל־ אֱנָ֡שׁ דִּֽי־ יִבְעֵה֩ מִן־ כָּל־ אֱלָ֨הּ וֶֽאֱנָ֜שׁ עַד־ יוֹמִ֣ין תְּלָתִ֗ין לָהֵן֙ מִנָּ֣ךְ מַלְכָּ֔א יִתְרְמֵ֕א לְג֖וֹב אַרְיָותָ֑א עָנֵ֨ה מַלְכָּ֜א וְאָמַ֗ר יַצִּיבָ֧א מִלְּתָ֛א כְּדָת־ מָדַ֥י וּפָרַ֖ס דִּי־ לָ֥א תֶעְדֵּֽא׃
BSASoʼĕdayin petitionsbᵉʻâʼ [asks, seeks] godʼĕlâhh [deity, divine being]
| Greek | English | Parsing |
|---|---|---|
| בֵּ֠אדַיִן | then | Preposition, adverb |
| קְרִ֨יבוּ | they approached | Verb, Qal, perfect third person masculine plural |
| וְאָמְרִ֥ין | and [were] saying | Conjunction, verb qal participle (active) masculine plural |
| קֳדָם־ | before | Noun common, both singular construct |
| מַלְכָּא֮ | king the | Noun common both singular determined, particle |
| עַל־ | concerning | Preposition |
| אֱסָ֣ר | [the] prohibition of | Noun common, both singular construct |
| מַלְכָּא֒ | king the | Noun common both singular determined, particle |
| הֲלָ֧א | ¿ not | Particle, particle |
| אֱסָ֣ר | a prohibition | Noun common, both singular absolute |
| רְשַׁ֗מְתָּ | did you sign | Verb, Qal, perfect second person masculine singular |
| דִּ֣י | that | Conjunction |
| כָל־ | every | Noun common, both singular construct |
| אֱנָ֡שׁ | person | Noun common, both singular absolute |
| דִּֽי־ | who | Conjunction |
| יִבְעֵה֩ | he will ask | Verb, Qal, imperfect third person masculine singular |
| מִן־ | from | Preposition |
| כָּל־ | any | Noun common, both singular construct |
| אֱלָ֨הּ | god | Noun common, both singular absolute |
| וֶֽאֱנָ֜שׁ | and person | Conjunction, noun common both singular absolute |
| עַד־ | until | Preposition |
| יוֹמִ֣ין | days | Noun common, masculine plural absolute |
| תְּלָתִ֗ין | thirty | |
| לָהֵן֙ | except | Conjunction |
| מִנָּ֣ךְ | from you | Preposition, suffix |
| מַלְכָּ֔א | king O | Noun common both singular determined, particle |
| יִתְרְמֵ֕א | he will be thrown | Verb third, person masculine singular |
| לְג֖וֹב | to [the] den of | Preposition, noun common both singular construct |
| אַרְיָותָ֑א | lions the | Noun common feminine singular determined, particle |
| עָנֵ֨ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּ֜א | king the | Noun common both singular determined, particle |
| וְאָמַ֗ר | and saying | Conjunction, verb qal participle (active) masculine singular |
| יַצִּיבָ֧א | [is] certain | |
| מִלְּתָ֛א | word the | Noun common feminine singular determined, particle |
| כְּדָת־ | according to [the] law of | Preposition, noun common both singular construct |
| מָדַ֥י | [the] Medes | Noun proper |
| וּפָרַ֖ס | and [the] Persians | Conjunction, noun proper |
| דִּי־ | which | Conjunction |
| לָ֥א | not | Particle |
| תֶעְדֵּֽא׃ | it will pass away | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they approached the king and asked about his royal decree: “Did you not sign a decree that for thirty days any man who petitions any god or man except you, O king, will be thrown into the den of lions?” The king replied, “According to the law of the Medes and Persians the order stands, and it cannot be repealed.” |
| KJV | Then they came near, and spake before the king concerning the king’s decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. |
| ASV | Then they came near, and spake before the king concerning the king’s interdict: Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. |
| YLT | then they have come near, yea, they are saying before the king concerning the king's interdict: 'Hast thou not signed an interdict, that any man who seeketh from any god and man until thirty days, save of thee, O king, is cast into a den of lions?' Answered hath the king, and said, 'The thing [is] certain as a law of Media and Persia, that doth not pass away.' |
| WEB | Then they came near, and spoke before the king concerning the king’s decree: “Haven’t you signed a decree that every man who makes a petition to any god or man within thirty days, except to you, O king, shall be cast into the den of lions?” The king answered, “This thing is true, according to the law of the Medes and Persians, which doesn’t alter.” |
| BBE | Then they came near before the king and said, O King, have you not put your name to an order that any man who makes a request to any god or man but you, O King, for thirty days, is to be put into the lions' hole? The king made answer and said, The thing is fixed by the law of the Medes and Persians which may not come to an end. |
Translations agree on the meaning of אֱסָ֣ר, focusing on its legal implications.
The sentence contains a main clause followed by a question and the king's response, illustrating a clear dialogue structure.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbא
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 6:12
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 Confrontation Over the Decreegenerated
Daniel 6:12 shows the officials approaching King Darius to remind him of the decree he signed, which prohibits petitions to any god or man except himself for thirty days. This confrontation highlights their intent to trap Daniel, who continues to pray to God. The king's response reveals the rigidity of the law and the power dynamics at play, similar to the challenges faced by leaders in other biblical narratives, such as in Daniel 3:8-12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:8–12 | At this time some astrologers came forward and maliciously accused the Jews, |
| 2 | Acts 16:19–24 | When the girl’s owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them before the authorities in the marketplace. |
| 3 | Acts 24:2–9 | When Paul had been called in, Tertullus opened the prosecution: “Because of you, we have enjoyed a lasting peace, and your foresight has brought improvements to this nation. |
| 4 | Daniel 6:8 | Therefore, O king, establish the decree and sign the document so that it cannot be changed—in accordance with the law of the Medes and Persians, which cannot be repealed.” |
| 5 | Esther 1:19 | So if it pleases the king, let him issue a royal decree, and let it be recorded in the laws of Persia and Media so that it cannot be repealed, that Vashti shall never again enter the presence of King Xerxes, and that her royal position shall be given to a woman better than she. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — אֱסָ֣ר, 'e.Sargenerated
The word אֱסָר (*e.sar*) refers to a legal prohibition or injunction, indicating a binding command. It is derived from the root meaning to restrict or interdict, showing its legal implications in the context of the decree signed by the king.
This noun appears in various contexts throughout the Bible, often relating to laws or decrees that carry significant weight, such as in Daniel 6:8. Here, it emphasizes the consequences of disobedience, reinforcing the seriousness of the decree.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term prohibition is used, which aligns with the legal context of the decree.
Sentence Structuregenerated
The main verb קְרִ֨יבוּ, they approached, governs the sentence, with several phrases detailing the context and content of their approach. The structure emphasizes the officials' direct action toward the king and their subsequent inquiry.
The sentence flows from the officials' approach to their questioning of the king, highlighting the sequence of events leading to the king's response. The use of clauses and phrases creates a clear narrative progression.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ὁ νόμος, meaning 'the law', to translate the Hebrew term for decree. This choice underscores the legal nature of the command and its binding authority.
The translation reflects a focus on the formal aspect of the decree, aligning with the original Hebrew's emphasis on legal prohibitions and the consequences of breaking them.
In plain words — the whole versegenerated
Daniel 6:12 shows the officials confronting King Darius about the decree he signed, which states that anyone who prays to any god or man except him will be thrown into the lions' den. They remind the king of this law, emphasizing its unchangeable nature.
Frequently Asked Questionsgenerated
The decree was intended to establish the king's authority and prevent any petitions to other gods or men, thereby consolidating his power.
They approached the king to remind him of the decree as part of their plot against Daniel, hoping to catch him in disobedience.
The term 'prohibition' indicates a formal restriction that carries legal consequences, highlighting the seriousness of the decree signed by the king.
The situation illustrates the tension between the king's authority and the loyalty of his officials, as well as the vulnerability of individuals like Daniel in the face of political maneuvering.
Reflection Questionsgenerated
- How do we see the theme of authority and obedience reflected in our own lives?
- In what ways can we stand firm in our convictions like Daniel, even when faced with opposition?
- What lessons can we learn about the consequences of legal decrees in our society today?
- How can we navigate situations where authority conflicts with our beliefs?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the officials' challenge to the king regarding the decree and its implications.
Verse 12. "'Hast thou not ordained, O king, that any man who makes a request of any other person besides thee, whether god or man, shall be thrown into the lion-pit?' The king answered them, saying..." They do not mention Daniel's name,Early Church Fathers on Daniel 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 6:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen they came near,.... They went immediately from Daniel's house to the king's palace, and into the king's presence; which they could do, either by virtue of their offices, or being admitted by the
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey had enough now, they came with open mouth, they pleaded the breach of the king’ s laws, they tell the king he had signed it, and it could not be disannulled; the king’ s authority and the honour of the nation lay at stake. The king owned such a law, and it was unalterable.
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:12 Then they came near, and spake before the king concerning the king’ s decree; Hast thou not signed a decree, that every man that shall ask [a petition] of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing [is] true, according to the law of the Medes and Persians, which altereth not.Ver. 12. Hast thou not signed a decree?] But should "wickedness be established by a law?" See on Daniel 6:7. So in France there was published an edict whereby the people were forbidden on pain of death to have in their houses any French book wherein the least mention was made of Jesus Christ. Dr Arrowsmith’ s Tact.…
Read John Trapp on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. Shall be cast into the den of lions] Either this was the royal menagerie, like that place in the Tower of London, where wild beasts are kept for the king's pleasure, and the public amusement; or they were kept for the purpose of devouring certain criminals, which the laws might consign to that kind of death. This is most likely, from the case before us.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges12. before the king] cf. Daniel 6:10; and see on Daniel 2:9. decree (twice)] interdict. So Daniel 6:13. altereth not] lit. passeth not away (Daniel 6:8).
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen they came near - That is, they came near to the king. They had detected Daniel, as they expected and desired to do, in a palpable violation of the law, and they lost no time in apprising the
Read Albert Barnes on Daniel 6 →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 they approached the king and asked about his royal decree: “Did you not sign a decree that for thirty days any man who petitions any god or man except you, O king, will be thrown into the den of lions?” The king replied, “According to the law of the Medes and Persians the order stands, and it cannot be repealed.”
Then they came near, and spoke before the king concerning the king’s decree: “Haven’t you signed a decree that every man who makes a petition to any god or man within thirty days, except to you, O king, shall be cast into the den of lions?” The king answered, “This thing is true, according to the law of the Medes and Persians, which doesn’t alter.”
So they approached the king and asked about his royal decree: “Did you not sign a decree that for thirty days any man who petitions any god or man except you, O king, will be thrown into the den of lions?” The king replied, “According to the law of the Medes and Persians the order stands, and it cannot be repealed.”
So they approached the king and said to him, “Did you not issue an edict to the effect that for the next thirty days anyone who prays to any god or human other than to you, O king, would be thrown into a den of lions?” The king replied, “That is correct, according to the law of the Medes and Persians, which cannot be changed.”
Tyndale line
Then they came near, and spake before the king concerning the king’s decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
Then they came near, and spake before the king concerning the king’s interdict: Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
Then they came near, and spake before the king concerning the king’s interdict; Hast thou not signed an interdict, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
Then they came near, and spoke before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not.
So they came and, spake vnto the King concerning the Kings decree, Hast thou not sealed the decree, that euery man that shall make a request to any god or man within thirtie dayes, saue to thee, O King, shall be cast into the denne of lyons? The King answered, and sayd, The thing is true, according to the Lawe of the Medes and Persians, which altereth not.
Strictly literal
Then they came near, and spoke before the king concerning the king's decree: Hast thou not signed a decree, that every man that shall ask [anything] of any god or man within thirty days, except of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which may not be revoked.
then they have come near, yea, they are saying before the king concerning the king's interdict: 'Hast thou not signed an interdict, that any man who seeketh from any god and man until thirty days, save of thee, O king, is cast into a den of lions?' Answered hath the king, and said, 'The thing [is] certain as a law of Media and Persia, that doth not pass away.'
then they have come near, indeed, they are saying before the king concerning the king’s interdict: “Have you not signed an interdict, that any man who seeks from any god and man until thirty days, except of you, O king, is cast into a den of lions?” The king has answered and said, “The thing [is] certain as a law of Media and Persia, that does not pass away.”
(6:13) Then came they near, and spoke before the king concerning the king's prohibition, Hast thou not signed a prohibition, that every man that will pray [for aught] of any God or man, within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is certainly so, according to the law of the Medes and Persians, which cannot he repealed.
Then they approached the king and spoke with him about his decree: “Did you not make a decree that everyone who makes a petition to any god or human being during the next thirty days, except to you, king, must be throw into the den of lions?” The king answered, “The matter is settled, as directed by the law of the Medes and Persians; it cannot be repealed.”
From the Latin
And they came and spoke to the king concerning the edict: O king, hast thou not decreed, that every man that should make a request to any of the gods, or men, for thirty days, but to thyself, O king, should be cast into the den of the lions? And the king answered them, saying: The word is true according to the decree of the Medes and Persians, which it is not lawful to violate.
Simplified
They went to the king right away and asked him about the decree. “Didn't Your Majesty sign a decree that for the next thirty days anyone who prays to any god or human being except you, Your Majesty, shall be thrown into the lions' den?” “I certainly did!” the king replied. “The decree stands. According to the law of the Medes and the Persians it cannot be revoked.”
Then they came near before the king and said, O King, have you not put your name to an order that any man who makes a request to any god or man but you, O King, for thirty days, is to be put into the lions' hole? The king made answer and said, The thing is fixed by the law of the Medes and Persians which may not come to an end.
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 aligns with the Dead Sea Scrolls fragment, which contains several words from the verse, though some are partly restored. The Septuagint, however, diverges significantly, with only a few words matched.
בֵּ֠אדַיִן קְרִ֨יבוּ וְאָמְרִ֥ין קֳדָם־ מַלְכָּא֮ עַל־ אֱסָ֣ר מַלְכָּא֒ הֲלָ֧א אֱסָ֣ר רְשַׁ֗מְתָּ דִּ֣י כָל־ אֱנָ֡שׁ דִּֽי־ יִבְעֵה֩ מִן־ כָּל־ אֱלָ֨הּ וֶֽאֱנָ֜שׁ עַד־ יוֹמִ֣ין תְּלָתִ֗ין לָהֵן֙ מִנָּ֣ךְ מַלְכָּ֔א יִתְרְמֵ֕א לְג֖וֹב אַרְיָותָ֑א עָנֵ֨ה מַלְכָּ֜א וְאָמַ֗ר יַצִּיבָ֧א מִלְּתָ֛א כְּדָת־ מָדַ֥י וּפָרַ֖ס דִּי־ לָ֥א תֶעְדֵּֽא׃
5 of the 40 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.
אדין [גברי] [א] [אלך] [הרגשו] [והשכחו] [לדניאל] בעא ומתחנן [קדם] [אלה׳ה]
11 words of the verse are on this fragment — 2 partly restored, 8 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 6:12
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj — Preposition · adverbAR/D
קְרֵב (qreb) means to approach or come near. It can refer to the act of drawing near, offering a sacrifice, or being summoned. The term appears in various forms, including P'al and Pael, indicating different nuances of approaching.
קְרֵב vb. approach
Pe. when he approached
Pa. offer sacrifice
Haph.
= Pa.
bring near
base
H7127 קְרֵב
7127 qreb ker-abe'
(Aramaic) corresponding to 7126:--approach, come (near,
nigh), draw near.
see HEBREW for 07126
קְרֵב (qe.rev) — to approach.
1) to approach, come near
1a) (P'al) to approach
1b) (Pael) to offer, draw near
1c) (Aphel) to be summoned
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
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/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
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
ANcbsc — Noun common · both singular constructANcbsc
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).
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR — PrepositionAR
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
אֱסָר (e.sar) refers to a legal term meaning an interdict or decree, indicating a binding injunction. It is related to the Aramaic form of the word and is associated with restrictions. The entries consistently highlight its legal implications without significant disagreement.
אֱסָר n.m. interdict (as binding)
base
H633 אֱסָר
633 'ecar es-sawr'
(Aramaic) corresponding to 632 in a legal sense; an
interdict:--decree.
see HEBREW for 0632
אֱסָר (e.sar) — injunction.
interdict, decree, decree of restriction
Aramaic of e.sar (אִסָּר "injunction" H0632)
ANcbsc — 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…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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)
ATi/Tn — Particle · particleATi/Tn
אֱסָר (e.sar) refers to a legal term meaning an interdict or decree, indicating a binding injunction. It is related to the Aramaic form of the word and is associated with restrictions. The entries consistently highlight its legal implications without significant disagreement.
אֱסָר n.m. interdict (as binding)
base
H633 אֱסָר
633 'ecar es-sawr'
(Aramaic) corresponding to 632 in a legal sense; an
interdict:--decree.
see HEBREW for 0632
אֱסָר (e.sar) — injunction.
interdict, decree, decree of restriction
Aramaic of e.sar (אִסָּר "injunction" H0632)
ANcbsa — Noun common · both singular absoluteANcbsa
רְשַׁם (rsham) means to inscribe or sign, often implying the act of writing one's name. It can also refer to something being inscribed or signed. The word is derived from a related term, רָשַׁם (rsham), which has a similar meaning.
רְשַׁם vb. inscribe, sign
Pe. inscribe (prob. with one’s name, i.e.) sign
Pe‛îl
be inscribed, written
be signed
base
H7560 רְשַׁם
7560 rsham resh-am'
(Aramaic) corresponding to 7559:--sign, write.
see HEBREW for 07559
רְשַׁם (re.sham) — to sign.
1) to inscribe, sign
1a) (P'al) to inscribe, sign
1b) (P'al)
1b1) to be inscribed, be written
1b2) to be signed
AVqp2ms — Verb · Qal · perfect second person masculine singularAVqp2ms
sin ('oth "a sign" "mark" mopheth, "wonder"' semeion, "a sign," "signal," "mark"): A mark by which persons or things are distinguished and made known. In Scripture used generally of an address to the senses to attest the existence of supersensible and therefore divine power. Thus the plagues of Egypt were "signs" of divine displeasure against the Egyptians (Ex 4:8 ff; Jos 24:17, and often); and the miracles of Jesus were "signs" to attest His unique relationship with God (Mt 12:38; Joh 2:18; Ac 2:22). Naturally, therefore, both in the Old Testament and the New Testament, "signs" are assimilated to the miraculous, and…
A token, pledge, or proof, Ge 9:12,13 17:11 Ex 3:12 Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9 Mr 8:11. The "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25 Jer 10:2. See SHIP.
→ A miracle to confirm faith Mt 12:38; 16:4; 24:3,30; Mr 8:11,12; 13:4; Joh 2:11; 3:2; 4:48
→ Asked for by, and given to
Abraham Ge 15:8-17
Moses Ex 4:1-9
Gideon Jud 6:17,36-40
Hezekiah 2Ki 20:8
Zacharias Lu 1:18
→ Given to Jeroboam 1Ki 13:3-5
→ A token of coming events Mt 16:3,4; 24:3
→ See MIRACLES
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
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
ANcbsc — Noun common · both singular constructANcbsc
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
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
בְּעָא (b`a') is an Aramaic verb meaning to ask, seek, or request. It covers a range of actions including making a petition or praying. This word appears only in the book of Daniel, where it is used in contexts related to seeking favor or making requests.
בְּעָא vb. ask, seek, only Dn
Pe.
ask, request
seek
Pa. resort (for favours)
base
H1156 בְּעָא
1156 b`a' beh-aw'
(Aramaic) or b ah (Aramaic) {beh-aw'}; corresponding to 1158;
to seek or ask:--ask, desire, make (petition), pray, request,
seek.
see HEBREW for 01158
בְּעָא (be.a) — to ask.
1) to ask, seek, request, desire, pray, make petition
1a) (P'al)
1a1) to ask, request
1a2) to seek (for favour)
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
ask (sha'al "to inquire," "to seek for counsel," "to demand"): It is the word commonly used in the Old Testament and is equivalent to eperotao, "to request," used in the New Testament. It does not imply any inferiority on the part of the person asking (Ps 2:8). It is the Son who is bidden to ask, and therefore the word expresses the request of an equal. It has also the meaning "to inquire": "Wherefore .... ask after my name?" (Ge 32:29) signifying, "Surely you must know who I am." "Ye shall ask me no question" (Joh 16:23), i.e. "about the true meaning of My words, for all will then be clear to you" (Dummelow). aiteo, is the word commonly used with reference to prayer. It means "to ask," "to implore," and presents the…
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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
ANcbsc — Noun common · both singular constructANcbsc
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Noun common · both singular absoluteANcbsa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
AR — PrepositionAR
יוֹם (yowm) means 'day' and refers to a twenty-four hour period, especially when specified by a number. It can also denote a time or period in a broader sense. The entries do not indicate any significant disagreement among lexicons.
H3118 יוֹם
3118 yowm yome
(Aramaic) corresponding to 3117; a day:--day (by day), time.
see HEBREW for 03117
יוֹם (yom) — day.
1) day
2) day always refers to a twenty-four hour period when the word is modified by a definite or cardinal number
ANcmpa — Noun common · masculine plural absoluteANcmpa
תְּלָתִין n.indecl. thirty
base
H8533 תְּלָתִין
8533 tlathiyn tel-aw-theen'
(Aramaic) mult. of 8532; ten times three:--thirty.
see HEBREW for 08532
תְּלָתִין (te.la.tin) — thirty.
thirty
Aramaic of she.lo.shim (שְׁלֹשִׁים "thirty" H7970)
AAcmpa — AAcmpa
לָהֵן (laḥen) is an Aramaic conjunction meaning 'except' or 'but.' It can also mean 'therefore' or 'however.' The entries suggest it is used to indicate exceptions or contrasts in a sentence.
לָהֵן conj. except, but
base
H3861 לָהֵן
3861 lawhen law-hane'
(Aramaic) corresponding to 3860; therefore; also
except:--but, except, save, therefore, wherefore.
see HEBREW for 03860
לָהֵן (la.hen) — except.
1) therefore
2) except, but
2a) except (with negative)
2b) however, but
AC — ConjunctionAC
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)
ARd/Sp2ms — Preposition · suffixARd/Sp2ms
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
AVui3ms — Verb third · person masculine singularAVui3ms
גֹּב (gob) refers to a pit or den, specifically one associated with wild animals like lions. It is derived from a root that suggests a cut-out space. The term is used in contexts related to animal dens.
[גֹּב] n.m. pit, den of lions
base
H1358 גֹּב
1358 gob gobe
(Aramaic) from a root corresponding to 1461; a pit (for wild
animals) (as cut out):--den.
see HEBREW for 01461
גֹּב (gov) — den.
pit, den (of lions)
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…
אַרְיֵה (aryeh) means 'lion' in Hebrew and is noted in both the Brown-Driver-Briggs and Strong's Hebrew Dictionary. It is identified as an Aramaic term corresponding to another Hebrew word for lion, אַרְיֵה (aryeh, H0738). The entries consistently define it as a noun referring to the animal.
אַרְיֵה n.m. lion
base
H744 אַרְיֵה
744 'aryeh ar-yay'
(Aramaic) corresponding to 738:--lion.
see HEBREW for 0738
אַרְיֵה (ar.yeh) — lion.
lion
Aramaic of ar.yeh (אַרְיֵה "lion" H0738B)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
Lions
The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).
No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a “suckling”), the lion’s whelp (Gen. 49:9;
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
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
יַצִּיב (yatstsiyb) is an Aramaic word meaning fixed or certain, derived from the root for 'to stand.' It covers meanings related to truth and reliability, including adjectives like true and certain, as well as adverbs such as surely and truly. The entries consistently emphasize its association with certainty and truth.
יַצִּיב adj. certain, true
base
H3330 יַצִּיב
3330 yatstsiyb yats-tseeb'
(Aramaic) from 3321; fixed, sure; concretely,
certainty:--certain(-ty), true, truth.
see HEBREW for 03321
יַצִּיב (yats.tsiv) — certain.
n
1) the truth
adv
2) surely, reliably, truly
adj
3) reliable, true, certain, sure
AAafsa — AAafsa
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
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
Word, The
(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18). This title designates the divine nature of Christ. As the Word, he “was in the beginning” and “became flesh.” “The Word was with God ” and “was God,” and was the Creator of all things (comp. Ps.33: 6; 107:20; 119:89; 147:18; Isa. 40:8).
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
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…
מָדַי (Maday) refers to the Medes or Media, a region and its inhabitants located northwest of Persia. The term is derived from Aramaic and is associated with the concept of a 'middle land.' The entries indicate that it is linked to the territory inhabited by the Medes, situated near the Caspian Sea and surrounding regions.
מָדַי n.pr.gent. et terr. Medes, Media
base
H4076 מָדַי
4076 Maday maw-dah'-ee
(Aramaic) corresponding to 4074:--Mede(-s).
see HEBREW for 04074
מָדַי (ma.day) — Mede.
also called Mede frequently
Aramaic of me.dan (מְדָן "Medan" H4091)
§ Medes = "middle land"
1) the territory inhabited by the Medes
2a) located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
מָדַי (ma.day) — Media.
Aramaic of ma.day (מָדַי "Media" H4074H)
§ Medes = "middle land"
the territory inhabited by the Medes
located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
ANpl — Noun properANpl
medz (madhi; Assyrian Amada, Mada; Achaem. Persian Mada; Medoi (Ge 10:2; 2Ki 17:6; 18:11; 1Ch 1:5; Ezr 6:2; Es 1:3,14,18,19; 10:2; Isa 13:17; 21:2; Jer 25:25; 51:11,28; Da 5:28; 6:1,9,13,16; 8:20; 9:1; 11:1)): Mentioned as Japhethites in Ge 10:2, i.e. Aryans, and accordingly they first called themselves Arioi (Herod. vii.62), in Avestic Airya = Skt. Arya, "noble." They were closely allied in descent, language…
פָּרַס (parac) refers to Persia and the Persians, derived from the Aramaic term for the region. The term encompasses the vast Persian Empire, which extended from India to Egypt and Thrace, covering significant parts of Europe and Asia. The entries highlight that Persia is associated with meanings like 'pure' or 'splendid.'
פָּרַס n.pr.terr. et gent. Persia (as kingdom), Persians
base
H6540 פָּרַס
6540 Parac paw-ras'
(Aramaic) corresponding to 6539:--Persia, Persians.
see HEBREW for 06539
פָּרַס (pa.ras) — Persia.
Aramaic of pa.ras (פָּרַס "Persia" H6539)
§ Persia = "pure" or "splendid"
the empire Persia; encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south
1a) Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania
Persian, of Persia "pure" or "splendid"
AC/Npl — Conjunction · noun properAC/Npl
pur'-shanz, -zhanz (parac, also equals PERSIA, PERSIS (which see); adjective parci Hebrew, and parcay, Aramaic.; Persai, adjective only in Ne 12:22; Da 6:28; Achaem. Persian Parsa, name of both country and people; does not occur in Avesta):
I. AFFINITY
1. Three Classes
2. Tribal and Clan Divisions
3. Achemenian Dynasty
II. CIVILIZATION
1. Writing
2. Institutions and Customs
III. HISTORY
1. Cyrus
2. Capture of Babylon
3. Cambyses
4. Pseudo-Smerdis
5. Darius I
6. Darius' Suez Canal
7. Xerxes I
8. Artaxerxes II
9. Xerxes II
10. Later Persian Kings
IV. FIRST MENTION IN INSCRIPTIONS
LITERATURE
The Persians are not mentioned in the Bible until the exilic books (2Ch 36:20,22,23; Ezr 1:1,2,8; 3:7;
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
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)
ATn — ParticleATn
עֲדָה (*ada'*) is a Hebrew verb meaning to pass on, pass away, or remove. It can be used in various forms, such as to pass over or to take away. The entries indicate that it has a range of meanings related to movement or transition, but there is no significant disagreement among the lexicons.
[עֲדָה] vb. pass on, away
Pe.
pass on, over
pass away
Haph. take away
base
H5709 עֲדָה, עֲדָא
5709 `ada' ad-aw'
(Aramaic) or adah (Aramaic) {ad-aw'}; corresponding to
5710:--alter, depart, pass (away), remove, take (away).
see HEBREW for 05710
עֲדָה (a.dah) — to pass on/over/away.
1) to pass on, pass away
1a)(P'al)
1a1) to pass on, pass over
1a2) to pass away
1b) (Aphel) to take away, remove, depose
AVqi2ms — Verb · Qal · imperfect second person masculine singularAVqi2ms