Daniel 6:3 — Word Study
WLCאֱדַ֙יִן֙ דָּנִיֵּ֣אל דְּנָ֔ה הֲוָ֣א מִתְנַצַּ֔ח עַל־ סָרְכַיָּ֖א וַאֲחַשְׁדַּרְפְּנַיָּ֑א כָּל־ קֳבֵ֗ל דִּ֣י ר֤וּחַ יַתִּירָא֙ בֵּ֔הּ וּמַלְכָּ֣א עֲשִׁ֔ית לַהֲקָמוּתֵ֖הּ עַל־ כָּל־ מַלְכוּתָֽא׃
BSADanielDânîyêʼl [the prophet, God's judge] the administratorsçârêk [chief, high-ranking] and satrapsʼăchashdarpan [high-ranking governors] So the kingmelek [monarch, ruler]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֙יִן֙ | then | Adverb |
| דָּנִיֵּ֣אל | Daniel | Noun proper masculine |
| דְּנָ֔ה | this | Particle |
| הֲוָ֣א | he was | Verb, Qal, perfect third person masculine singular |
| מִתְנַצַּ֔ח | distinguishing himself | Verb masculine singular |
| עַל־ | over | Preposition |
| סָרְכַיָּ֖א | overseers the | Noun common masculine plural determined, particle |
| וַאֲחַשְׁדַּרְפְּנַיָּ֑א | and satraps the | Conjunction, noun common masculine plural determined, particle |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֗ל | because | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| ר֤וּחַ | a spirit | Noun common, both singular absolute |
| יַתִּירָא֙ | extraordinary | |
| בֵּ֔הּ | [was] in him | Preposition, suffix |
| וּמַלְכָּ֣א | and king the | Conjunction, noun common both singular determined, particle |
| עֲשִׁ֔ית | [was] planning | Verb masculine singular |
| לַהֲקָמוּתֵ֖הּ | to appoint him | Preposition, verb hiphil infinitive construct common, suffix |
| עַל־ | over | Preposition |
| כָּל־ | all | Noun common, both singular construct |
| מַלְכוּתָֽא׃ | kingdom the | Noun common feminine singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Soon, by his extraordinary spirit, Daniel distinguished himself among the administrators and satraps. So the king planned to set him over the whole kingdom. |
| KJV | Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. |
| ASV | Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm. |
| YLT | Then this Daniel hath been overseer over the presidents and satraps, because that an excellent spirit [is] in him, and the king hath thought to establish him over the whole kingdom. |
| WEB | Then this Daniel was distinguished above the presidents and the local governors, because an excellent spirit was in him; and the king thought to set him over the whole realm. |
| BBE | Then this Daniel did his work better than the chief rulers and the captains, because there was a special spirit in him; and it was the king's purpose to put him over all the kingdom. |
Where they part company is in the phrase describing Daniel's role — see How Translations Differ.
The sentence has a main clause followed by a subordinate clause that elaborates on Daniel's distinction and the king's plans.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbהוּא
The sentence as the grammar sees it Open the tree ›
2 of 20 occur nowhere else in the Old Testament — words 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 6:3
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 — Daniel's Distinction in the Kingdomgenerated
Daniel 6:3 presents Daniel as a distinguished individual among the high-ranking officials of Babylon due to his extraordinary spirit. This distinction leads King Darius to plan for Daniel's appointment over the entire kingdom, highlighting the favor and recognition Daniel receives for his abilities. The passage emphasizes the importance of integrity and excellence in leadership, as seen through Daniel's character and actions.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 22:29 | Do you see a man skilled in his work? He will be stationed in the presence of kings; he will not stand before obscure men. |
| 2 | Daniel 5:12–14 | did this because Daniel, the one he named Belteshazzar, was found to have an extraordinary spirit, as well as knowledge, understanding, and the ability to interpret dreams, explain riddles, and solve difficult problems. Summon Daniel, therefore, and he will give you the interpretation.” |
| 3 | Daniel 9:23 | At the beginning of your petitions, an answer went out, and I have come to tell you, for you are highly precious. So consider the message and understand the vision: |
| 4 | Genesis 41:38–41 | So Pharaoh asked them, “Can we find anyone like this man, in whom the Spirit of God abides?” |
| 5 | Nehemiah 7:2 | Then I put my brother Hanani in charge of Jerusalem, along with Hananiah the commander of the fortress, because he was a faithful man who feared God more than most. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יַתִּירָא, ya.ti.Ra'generated
The word יַתִּיר (*yattiyr*) is an Aramaic term meaning 'preeminent' or 'extraordinary.' It describes Daniel's exceptional qualities that set him apart from others. The parsing indicates that it functions as an adjective, highlighting the degree of excellence Daniel possesses in his spirit.
This term conveys not just superiority but also a sense of distinction that is recognized by those in authority, leading to the king's decision to elevate Daniel. The emphasis on Daniel's spirit suggests that his character and abilities are divinely inspired, contributing to his success.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of יַתִּירָא, with the Berean Standard Bible using 'extraordinary,' while the KJV and ASV also reflect this meaning with 'excellent.'
Where they differ is in the rendering of the phrase describing Daniel's role, with variations in how they express the king's intent to appoint him. The YLT uses 'to set him over,' while the WEB and BBE phrase it differently, but all convey the same essential meaning.
Sentence Structuregenerated
The finite verb עֲשִׁ֔ית (*'a.Shit*) governs the main action of the sentence, with a series of noun phrases and prepositional phrases elaborating on Daniel's distinction and the king's plans. The structure highlights the cause-and-effect relationship between Daniel's qualities and the king's decision.
The arrangement of phrases emphasizes Daniel's role as the subject, followed by the prepositional phrases that detail the context of his distinction among the administrators and satraps, leading to the king's intention to elevate him.
Septuagint Backgroundgenerated
The Septuagint translates the phrase describing Daniel's spirit with the Greek word πνεῦμα (*pneuma*), which means 'spirit.' This choice reflects a similar understanding of the term as conveying a sense of vitality and excellence.
The use of πνεῦμα indicates a focus on the immaterial qualities of Daniel that contribute to his distinguished status, aligning with the Aramaic term's connotation of extraordinary character.
In plain words — the whole versegenerated
Daniel 6:3 tells us that Daniel stood out among the officials because of his extraordinary spirit. This led King Darius to plan to place him in charge of the entire kingdom, showing how Daniel's character and abilities were recognized and rewarded.
Frequently Asked Questionsgenerated
It means that Daniel possessed exceptional qualities and abilities that distinguished him from others, likely reflecting his wisdom, integrity, and insight.
The king recognized Daniel's capabilities and wanted to ensure that someone trustworthy and competent was in charge, reflecting the importance of having reliable leaders.
Daniel's example shows the value of integrity and excellence in leadership, suggesting that character and ability are crucial for those in positions of authority.
We can learn that demonstrating exceptional qualities can lead to recognition and opportunities, encouraging us to strive for excellence in our own lives.
Reflection Questionsgenerated
- In what areas of my life can I strive for excellence like Daniel did?
- How can I demonstrate integrity in my daily actions and decisions?
- What qualities do I admire in leaders, and how can I develop those qualities in myself?
- How can I support and encourage others in their leadership roles?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus reference this verse to discuss Daniel's exceptional qualities and God's favor upon him.
Verses 3, 4. "Moreover the king was planning to set Daniel over the whole realm. Consequently the princes and satraps sought an opportunity to find out something against Daniel as touching the king..." Instead of "princes" - the rendering…Early Church Fathers on Daniel 6 →
[Daniel] had received from God a greater and more abundant grace. Now, from this we learn that to those also who are entrusted with conduct of earthly affairs, even if unsympathetic to religion,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen this Daniel was preferred above the presidents and princes,.... Not only above the princes, but the presidents, being the first of them, as before: or, "he was victorious above them" (y); he got
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere were three things that made Darius greatly favour Daniel. 1. Because he prophesied the destruction of Belshazzar and his reign, for which cause the king of Babylon favoured Jeremiah the prophet, , &c. 2. Because he saw so noble a spirit in him, the spirit of the holy gods. 3. Because Darius himself was old and unfit for government, and therefore took Daniel with him into Media, Joseph. Antiq. 10. 12, whereby the Lord by advancing Daniel made careful provision for his church. This was an act of great wisdom in Darius, to prefer men for their parts and merit, and to make them that have most of God in them to be their chief favourites; a thing rarely minded by the princes of the world…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:3 Then this Daniel was preferred above the presidents and princes, because an excellent spirit [was] in him; and the king thought to set him over the whole realm.Ver. 3. Then this Daniel was preferred above the presidents.] Chald., He became a conqueror over those exarchs; so that he might have been called, as Charles the Great once was, Pater orbis, the world’ s father; or as Titus, Orbis deliciae, the world’ s darling; or as Otho III, Mirabilia mundi, the world’ s wonder. He was indeed no less, and that Darius well found by him. Whether he took him with him into Medea, as Jerome, out of Josephus, relateth, I have not to say; if he did, it seemeth that after the death of Darius he…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) Was preferred.—Literally, he outshone the others. The pronoun “this” is prefixed to Daniel’s. name so as to point him out as the favoured one already mentioned. (Comp. Daniel 6:5; Daniel 6:28.)
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. The king thought to set him over the whole realm] Intended to make him grand vizier or emir ul amrim. This partiality of the king made Daniel the object of the other presidents, and the grandees of the kingdom.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges3. was preferred] distinguished himself, or (R.V.) was distinguished. The root idea of the word is to shine, hence to be illustrious. It is common in Syriac in the sense of praeclare se gessit, representing for instance the Greek διαλάμπειν, εὐδοκιμεῖν, εὐδοξεῖν (Payne Smit[265] col. 2438). ‘Was preferred’ means here was advanced or promoted, in accordance with the old sense of ‘prefer,’ preserved now only in ‘preferment’; see Esther 2:9; John 1:15; John 1:27; and the Bible Word-Book. [265] yne Smith R. Payne Smith, Thesaurus Syriacus.princes] satraps. Song of Solomon vv4, 6, 7. an excellent spirit] a surpassing spirit, as Daniel 5:12.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen this Daniel was preferred above the presidents and princes - That is, he was at their head, or was placed in rank and office over them.
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
Soon, by his extraordinary spirit, Daniel distinguished himself among the administrators and satraps. So the king planned to set him over the whole kingdom.
Then this Daniel was distinguished above the presidents and the local governors, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Soon, by his extraordinary spirit, Daniel distinguished himself among the administrators and satraps. So the king planned to set him over the whole kingdom.
Now this Daniel was distinguishing himself above the other supervisors and the satraps, for he had an extraordinary spirit. In fact, the king intended to appoint him over the entire kingdom.
Tyndale line
Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm.
Now this Daniel was preferred aboue the rulers and gouernours, because the spirit was excellent in him, and the King thought to set him ouer the whole realme.
Strictly literal
Now this Daniel surpassed the presidents and the satraps, because an excellent spirit was in him; and the king thought to appoint him over the whole realm.
Then this Daniel hath been overseer over the presidents and satraps, because that an excellent spirit [is] in him, and the king hath thought to establish him over the whole kingdom.
Then this Daniel has been overseer over the presidents and satraps, because that an excellent spirit [is] in him, and the king has thought to establish him over the whole kingdom.
(6:4) Then did this Daniel excel [all] the presidents and lieutenants, because a superior spirit was in him: and the king thought to appoint him over the whole kingdom.
Daniel was distinguished above the other chief administrators and the provincial governors because he had an extraordinary spirit. The king was planning to put him over the whole kingdom.
From the Latin
And Daniel excelled all the princes, and governors: because a greater spirit of God was in him.
Simplified
Soon Daniel was shown to be a far better administrator than the other chief ministers and provincial governors. Because of his exceptional ability, the king planned to put him in charge of the whole kingdom.
Then this Daniel did his work better than the chief rulers and the captains, because there was a special spirit in him; and it was the king's purpose to put him over all the kingdom.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent in its presentation of the verse, detailing Daniel's distinction and the king's plans without variation. The Septuagint, however, matches only a portion of the words, indicating a different structure in its translation, though the core message remains intact.
אֱדַ֙יִן֙ דָּנִיֵּ֣אל דְּנָ֔ה הֲוָ֣א מִתְנַצַּ֔ח עַל־ סָרְכַיָּ֖א וַאֲחַשְׁדַּרְפְּנַיָּ֑א כָּל־ קֳבֵ֗ל דִּ֣י ר֤וּחַ יַתִּירָא֙ בֵּ֔הּ וּמַלְכָּ֣א עֲשִׁ֔ית לַהֲקָמוּתֵ֖הּ עַל־ כָּל־ מַלְכוּתָֽא׃
6 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.
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 6:3
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)
AD — AdverbAD
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Adj — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
[נְצַח] vb. Hithpa. distinguish oneself;—Dn 6:4
ref
H5330 נְצַח
5330 ntsach nets-akh'
(Aramaic) corresponding to 5329; to become chief:--be
preferred.
see HEBREW for 05329
נְצַח (ne.tsach) — to distinguish oneself.
(Ithpael) to excel, distinguish oneself
Aramaic of na.tsach (נָצַח "to conduct" H5329)
AVMrmsa — Verb masculine singularAVMrmsa
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
סָרֵךְ (sa.rekh) refers to a chief or overseer, indicating a position of authority. The term appears in Aramaic and is associated with leadership roles, such as an emir or president. The entries consistently emphasize its meaning related to leadership.
[סָרֵךְ] n.m. chief, overseer
base
H5632 סָרֵךְ
5632 carek saw-rake'
(Aramaic) of foreign origin; an emir:--president.
סָרֵךְ (sa.rekh) — chief.
chief, overseer
Adj — Noun common masculine plural determined · particleANcmpd/Ta
אֲחַשְׁדַּרְפְּנִין (i.e., *achashdarpan*) refers to satraps, which are governors of Persian provinces. The term is derived from the Aramaic word for satrap and is pluralized in the entries. It corresponds to the singular term found in H323, which also means prince.
[אֲחַשְׁדַּרְפְּנִין] n.m.pl. satraps
base
H324 אֲחַשְׁדַּרְפְּנִין, אֲחַשְׁדַּרְפַּן
324 'achashdarpan akh-ash-dar-pan'
(Aramaic) corresponding to 323:--prince.
see HEBREW for 0323
אֲחַשְׁדַּרְפְּנִין (a.chash.dar.pan) — satrap.
satrap, a governor of a Persian province
Aramaic of a.chash.dar.pan (אֲחַשְׁדַּרְפַּן "satrap" H0323)
Adj | Art — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/Ta
sa'-traps, sat'-raps ('achashdarpenim, Ezr 8:36; Es 3:12; 8:9; 9:3, the King James Version "lieutenants"; Da 3:2,3,27; 6:1 ff, the King James Version "princes"): The viceroys or vassal rulers to whom was entrusted the government of the provinces in the Persian empire. The word answers to the Old Persian khshathrapavan, "protectors of the realm."
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
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
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
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
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
ANcbsa — Noun common · both singular absoluteANcbsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
AAafsa — AAafsa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
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 | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/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…
[עֲשִׁת], עֲשִׁית vb. think, plan;—Dn 6:4
ref
H6246 עֲשִׁת, עֲשִׁית think, plan
6246 `ashith ash-eeth'
(Aramaic) corresponding to 6245; to purpose:--think.
see HEBREW for 06245
עֲשִׁת (a.shit) — to plan.
(P'al) to think, plan
Aramaic of a.shat (עָשַׁת "to think" H6245B)
AVQrmsa — Verb masculine singularAVQrmsa
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
AR/Vhcc/Sp3fs — Preposition · verb hiphil infinitive construct common · suffixAR/Vhcc/Sp3fs
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
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
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta