Daniel 7:11 — Word Study
WLCחָזֵ֣ה הֲוֵ֔ית בֵּאדַ֗יִן מִן־ קָל֙ מִלַּיָּ֣א רַבְרְבָתָ֔א דִּ֥י קַרְנָ֖א מְמַלֱּלָ֑ה חָזֵ֣ה הֲוֵ֡ית עַד֩ דִּ֨י קְטִילַ֤ת חֵֽיוְתָא֙ וְהוּבַ֣ד גִּשְׁמַ֔הּ וִיהִיבַ֖ת לִיקֵדַ֥ת אֶשָּֽׁא׃
BSAThenʼĕdayin I kepthâvâʼ watchingchăzâʼ [because of the voice of the great words, at that time] because ofmin the arrogantrabrab wordsmillâh [boastful, presumptuous] the hornqeren [a cornet] was speakingmᵉlal [uttering, proclaiming] Asʻad I continued to watchchăzâʼ [gazed, observed] the beastchêyvâʼ [wild animal, creature] was slainqᵉṭal [killed, put to death] and its bodygeshem [physical form, flesh] was destroyedʼăbad■ [perished, ruined] and thrown intoyᵉhab■ the blazingyᵉqêdâʼ△ fireʼêsh△ [burning flame, fiery furnace]
| Greek | English | Parsing |
|---|---|---|
| חָזֵ֣ה | seeing | Verb, Qal, participle (active) masculine singular |
| הֲוֵ֔ית | I was | Verb, Qal, perfect first person common singular |
| בֵּאדַ֗יִן | then | Preposition, adverb |
| מִן־ | from | Preposition |
| קָל֙ | [the] sound of | Noun common, both singular construct |
| מִלַּיָּ֣א | words the | Noun common masculine plural determined, particle |
| רַבְרְבָתָ֔א | great | Particle |
| דִּ֥י | which | Conjunction |
| קַרְנָ֖א | horn the | Noun common both singular determined, particle |
| מְמַלֱּלָ֑ה | [was] speaking | Verb, Piel, participle (active) feminine singular |
| חָזֵ֣ה | seeing | Verb, Qal, participle (active) masculine singular |
| הֲוֵ֡ית | I was | Verb, Qal, perfect first person common singular |
| עַד֩ | until | Preposition |
| דִּ֨י | that | Conjunction |
| קְטִילַ֤ת | it was killed | Verb plural, third person feminine singular |
| חֵֽיוְתָא֙ | beast the | Noun common feminine singular determined, particle |
| וְהוּבַ֣ד | and it was destroyed | Conjunction, verb hophal perfect third person masculine singular |
| גִּשְׁמַ֔הּ | body its | Noun common both singular construct, suffix |
| וִיהִיבַ֖ת | and it was given | Conjunction, verb plural third person feminine singular |
| לִיקֵדַ֥ת | to [the] burning of | Preposition, noun common feminine singular construct |
| אֶשָּֽׁא׃ | fire | Noun common, feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I kept watching because of the arrogant words the horn was speaking. As I continued to watch, the beast was slain, and its body was destroyed and thrown into the blazing fire. |
| KJV | I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. |
| ASV | I beheld at that time because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire. |
| YLT | 'I was seeing, then, because of the voice of the great words that the horn is speaking, I was seeing till that the beast is slain, and his body hath been destroyed, and given to the burning fire; |
| WEB | “I watched at that time because of the voice of the arrogant words which the horn spoke. I watched even until the animal was slain, and its body destroyed, and it was given to be burned with fire. |
| BBE | Then I saw — because of the voice of the great words which the horn said — I saw till the beast was put to death, and its body was given to destruction, and the beast was given to the burning of fire. |
Where they part company is מְמַלֱּלָ֑ה — see How Translations Differ.
The sentence structure reveals a main action of watching, with subordinate clauses providing reasons and outcomes related to the vision.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחֲזָה
The sentence as the grammar sees it Open the tree ›
2 of 21 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 7:11
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 Vision of the Four Beastsgenerated
Daniel 7:11 describes a moment in a vision where Daniel observes the actions of a beast with a horn that speaks arrogantly. This scene is part of a larger narrative about the judgment of various kingdoms represented by beasts, culminating in their destruction. The context emphasizes the sovereignty of God over earthly powers, as seen in the preceding verses where a river of fire flows from God's presence, indicating His authority and judgment.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:8–25 | While I was contemplating the horns, suddenly another horn, a little one, came up among them, and three of the first horns were uprooted before it. This horn had eyes like those of a man and a mouth that spoke words of arrogance. |
| 2 | 2 Peter 2:18 | With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error. |
| 3 | Jude 1:16 | These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage. |
| 4 | Revelation 13:5–6 | The beast was given a mouth to speak arrogant and blasphemous words, and authority to act for 42 months. |
| 5 | Revelation 20:4–12 | Then I saw the thrones, and those seated on them had been given authority to judge. And I saw the souls of those who had been beheaded for their testimony of Jesus and for the word of God, and those who had not worshiped the beast or its image, and had not received its mark on their foreheads or hands. And they came to life and reigned with Christ for a thousand years. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — מְמַלֱּלָ֑ה, me.ma.le.Lahgenerated
The word מְמַלֱּלָ֑ה (me.ma.le.Lah) is a participle form of the verb מְלַל (melal), meaning 'to speak' or 'to say.' It is used here in the feminine singular form, indicating the action of the horn, which is personified as speaking boastful words. This highlights the arrogance and defiance of the beast in the vision.
In this context, the act of speaking is significant as it reflects the nature of the beast's character and its opposition to divine authority. The participle form emphasizes the ongoing action of speaking, suggesting a continuous state of arrogance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB translates מְמַלֱּלָ֑ה as speaking, which aligns with the KJV and ASV.
Where translations differ, they do so primarily in the rendering of קְטִילַ֤ת as either killed (FBV, NETB, ULB) or put to death (BBE). This reflects a subtle difference in emphasis on the act of slaying.
Sentence Structuregenerated
The main action of the verse is governed by the verb חָזֵ֣ה (cha.Zeh), seeing, which introduces the vision Daniel is experiencing. The structure includes several phrases that elaborate on what he sees, including the speaking of the horn and the subsequent destruction of the beast.
The word order places emphasis on the actions of the horn and the beast, with the participial phrase describing the horn's speech closely linked to the main clause, indicating the cause of the beast's eventual fate.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew מְמַלֱּלָ֑ה is rendered as ἐλάλει (elalei), meaning 'was speaking.' This choice maintains the active sense of the horn's speech, aligning with the Hebrew's emphasis on the ongoing action.
The translation reflects a consistent understanding of the horn's character as one that continually speaks in arrogance, reinforcing the thematic elements of pride and judgment present in the vision.
In plain words — the whole versegenerated
Daniel 7:11 describes Daniel's vision of a beast that speaks arrogantly. This beast is ultimately killed and destroyed, thrown into a burning fire, symbolizing God's judgment over pride and arrogance.
Frequently Asked Questionsgenerated
The beast symbolizes powerful kingdoms or rulers that oppose God's authority, reflecting the theme of divine judgment.
The horn represents a specific power or leader exhibiting pride and blasphemy against God, characteristic of opposition to divine rule.
This act symbolizes the ultimate judgment and destruction of evil powers, showing that they will not prevail against God's sovereignty.
It connects to themes of judgment, the sovereignty of God over nations, and the eventual triumph of His kingdom as seen throughout the prophetic literature.
Reflection Questionsgenerated
- What are some ways pride can manifest in my life, and how can I guard against it?
- How can I remain humble and recognize God's authority over my life?
- In what ways can I be a voice for truth in a world that often speaks arrogantly?
- How does understanding God's judgment encourage me to live righteously?
The early church on this verse — how the Fathers read it
Early church fathers commented on this verse, discussing the themes of pride and judgment evident in Daniel's vision.
Verse 11. "I looked on because of the sound of the lofty words which that horn was uttering." The judgment of God descends for the humbling of pride.Early Church Fathers on Daniel 7 →
Because of the madness of that beast, he says that it was judged, and the fourth kingdom was destroyed, “and the body of the beast was given over for the fire to consume.” We ought to take note that he did not simply say “the beast was…Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI beheld then because of the voice of the great words which the horn spake,.... Or, "from the voice" (t); from the time it was heard, the prophet continued looking to see what would be the issue of
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis cannot but be meant of the ruin and judgment of antichrist, till the beast was slain, and his body destroyed and given to the burning flame, 19:20 20:10.
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:11 I beheld then because of the voice of the great words which the horn spake: I beheld [even] till the beast was slain, and his body destroyed, and given to the burning flame.Ver. 11. I beheld even till the beast was slain.] Till the whole body of the monster, and with it the Papal kingdom, came to ruin. This Bellarmine confesseth, and lamenteth that ever since we began to call the Pope Antichrist, the Church of Rome hath suffered loss. Cotton, the Jesuit, confesseth that the authority of the Pope is incomparably less than it was, and that now the Christian Church is but a diminutive. And his body destroyed and given to the burning flame.] The Revelation, which is a heavenly…
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Because of . . .—The blasphemy uttered by the little horn was the cause of the judgment, and being such, it attracted Daniel’s attention. We might have expected that the crowning scene of this vision would have been the uprooting of the little horn and the complete destruction of it, but it appears that the blaspheming spirit with which it was inspired issued from the fourth monster, which “was slain and burned.” Burning flame.—Such is the doctrine of final retribution, as revealed to Daniel. (Comp. Isaiah 66:24; Revelation 19:20; Revelation 20:10.)
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. I beheld then because of the voice (or, the beast will be destroyed because) of the great words which the horn spake - his body destroyed] When the dominion was taken from the rest of the beasts, their bodies were not destroyed, but suffered to continue still in being; but when the dominion shall be taken away from this beast, his body shall be totally destroyed; because other kingdoms succeeded to those, but no other earthly kingdom shall succeed to this. - Bishop Newton.
Read AdamClarke on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges11. The beast representing the fourth empire is slain, and utterly destroyed, on account of the blasphemies of Antiochus Epiphanes (Daniel 7:8), the idea being that the guilt of the empire culminated in him. The writer thinks of empires only, not of individuals; and it is impossible to say what he pictured to himself as being the fate of the individuals of whom the fourth empire consisted. I beheld, &c.] The second ‘I beheld’ is resumptive of the first, after the intervening clause introduced by because—a construction of which there are many examples in Hebrew (e.g. Leviticus 17:5; Judges 11:31; Zechariah 8:23). I beheld till, as Daniel 7:9. The clause because, &c., though apparently giving…
Read Cambridge on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleI beheld then, because of the voice of the great words which the horn spake - I was attracted by these words - by their arrogance, and haughtiness, and pride; and I saw that it was on account of
Read Albert Barnes on Daniel 7 →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
Then I kept watching because of the arrogant words the horn was speaking. As I continued to watch, the beast was slain, and its body was destroyed and thrown into the blazing fire.
“I watched at that time because of the voice of the arrogant words which the horn spoke. I watched even until the animal was slain, and its body destroyed, and it was given to be burned with fire.
Then I kept watching because of the arrogant words the horn was speaking. As I continued to watch, the beast was slain, and its body was destroyed and thrown into the blazing fire.
“Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching until the beast was killed and its body destroyed and thrown into the flaming fire.
Tyndale line
I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.
I beheld at that time because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire.
I beheld at that time because of the voice of the great words which the horn spake; I beheld even till the beast was slain, and his body destroyed, and he was given to be burned with fire.
I beheld then because of the voice of the great words which the horn spoke: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame.
Then I behelde, because of the voyce of the presumptuous wordes, which the horne spake: I behelde, euen till the beast was slaine, and his body destroyed, and giuen to the burning fire.
Strictly literal
I beheld therefore, because of the voice of the great words that the horn spoke; I beheld till the beast was slain, and its body destroyed, and it was given up to be burned with fire.
'I was seeing, then, because of the voice of the great words that the horn is speaking, I was seeing till that the beast is slain, and his body hath been destroyed, and given to the burning fire;
I was seeing, then, because of the voice of the great words that the horn is speaking, I was seeing until the beast is slain, and his body has been destroyed, and given to the burning fire;
I looked then, because of the sound of the presumptuous words which the horn had spoken,—I looked till the beast was slain, and its body destroyed, and given over to the burning fire.
I continued to look because of the boastful words spoken by the horn. I watched while the animal was killed, and its body was destroyed, and it was given over to be burned up.
From the Latin
I beheld because of the voice of the great words which that horn spoke: and I saw that the beast was slain, and the body thereof was destroyed, and given to the fire to be burnt:
Simplified
I was watching because of the boasts the little horn was making. I went on watching until that beast was killed and its body destroyed by burning.
Then I saw — because of the voice of the great words which the horn said — I saw till the beast was put to death, and its body was given to destruction, and the beast was given to the burning of fire.
Word by word, the decisions they made
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 Septuagint in most of the verse, with 17 of the 21 words matched. However, the Dead Sea Scrolls fragment contains only two words from this verse, indicating some loss of text.
חָזֵ֣ה הֲוֵ֔ית בֵּאדַ֗יִן מִן־ קָל֙ מִלַּיָּ֣א רַבְרְבָתָ֔א דִּ֥י קַרְנָ֖א מְמַלֱּלָ֑ה חָזֵ֣ה הֲוֵ֡ית עַד֩ דִּ֨י קְטִילַ֤ת חֵֽיוְתָא֙ וְהוּבַ֣ד גִּשְׁמַ֔הּ וִיהִיבַ֖ת לִיקֵדַ֥ת אֶשָּֽׁא׃
17 of the 21 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.
רנ א
2 words of the verse are on this fragment. The rest of the verse is not on it.
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 7:11
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.
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
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
Adj — Verb · Qal · perfect first person common singularAVqp1cs
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 | Adv — Preposition · adverbAR/D
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)
Adj — PrepositionAR
קָל (qal) refers to 'voice' or 'sound' in Hebrew. It is noted as an Aramaic term corresponding to the Hebrew word for sound, קוֹל (qol). The entries consistently emphasize its meaning related to auditory phenomena.
H7032 קָל
7032 qal kawl
(Aramaic) corresponding to 6963:--sound, voice.
see HEBREW for 06963
קָל (qal) — voice: sound.
: sound
voice, sound
Aramaic of qol (קוֹל ": sound" H6963H)
קָל (qal) — voice.
: voice
voice, sound
Aramaic of qol (קוֹל ": sound" H6963H)
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…
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
רַבְרַב (rabrab) is an Aramaic word derived from a root meaning 'huge' or 'great.' It describes something that is very large in size or domineering in character, and can also refer to a captain or chief. The entries emphasize its use as an adjective for greatness, both literal and figurative.
H7260 רַב, רַבְרַב
7260 rabrab rab-rab'
(Aramaic) from 7229; huge (in size); domineering (in
character):--(very) great (things).
see HEBREW for 07229
רַבְרַב (rav.rav) — great.
adj
1) great
1a) great
1b) great (fig. of power)
n
2) captain, chief
Adj | Art — ParticleAAafpd/Ta
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
קֶ֫רֶן (qeren) means 'horn' and can refer to a physical horn, a musical instrument, or a symbolic representation in visions. The word is built from the concept of a horn, and it appears in various contexts, including references to animals.
קֶ֫רֶן n.f. horn
base
H7162 קֶ֫רֶן
7162 qeren keh'-ren
(Aramaic) corresponding to 7161; a horn (literally or for
sound):--horn, cornet.
see HEBREW for 07161
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) as musical instrument
1b) symbolic (in visions)
1c) of an animal
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Jos 6 see MUSIC, and for the "inkhorn" of Eze 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Ge 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1,13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the "horns" of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4,5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," (Job 16:16) "all the horn of Israel," (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete , whence it comes to mean king…
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2 30:2. See ALTAR.
The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17 1Sa 2:1,10 Job 16:15 Ps 75:10
מְלַל (melal) is an Aramaic verb meaning 'to speak' or 'to say.' It is related to the Hebrew word מָלַל (malal, Strong's H4448), which carries a similar meaning. The entries consistently emphasize its usage in the context of speaking.
[מְלַל] vb. Pa. speak, say
base
H4449 מְלַל
4449 mlal mel-al'
(Aramaic) corresponding to 4448; to speak:--say,
speak(-ing).
see HEBREW for 04448
מְלַל (me.lal) — to speak.
(Pael) to speak, say
Aramaic of ma.lal (מָלַל "to speak" H4448A)
Adj — Verb · Piel · participle (active) feminine singularAVprfsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
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
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs
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
Adj — PrepositionAR
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
קְטַל (qtal) primarily means 'to slay' or 'to kill.' It appears in various forms, indicating actions like being slain or slaying in different grammatical aspects. The entries consistently emphasize its connection to death and violence, with no significant disagreement among the lexicons.
[קְטַל] vb. slay
Pe.
Pe‛îl be slain
Pa. slay
Hithpe. be slain
base
H6992 קְטַל
6992 qtal ket-al'
(Aramaic) corresponding to 6991; to kill:--slay.
see HEBREW for 06991
קְטַל (qe.tal) — to slay.
1) to slay, kill
1a) (P'al) to be slain
1b) (Pael) to slay
1c) (Ithp'al) to be slain
1d) (Ithpael) to be slain
Adj — Verb plural · third person feminine singularAVQp3fs
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
best: This word occurs often in both Old and New Testaments and denotes generally a mammal (though sometimes a reptile) in distinction to a man, a bird, or a fish. In this distinction the English is fairly in accord with the Hebrew and Greek originals. The commonest Hebrew words behemah and chai have their counterpart in the Arabic as do three others less often used, be`ir (Ge 45:17; Ex 22:5; Nu 20:8 the King James Version), nephesh (Le 24:18), and Tebhach (Pr 9:2). Behemah and A rabic bahimah are from a root signifying vagueness or dumbness and so denote primarily a dumb beast. Chai and Arabic chaiwan are from the root…
Beast
This word is used of flocks or herds of grazing animals (Ex. 22:5; Num. 20:4, 8, 11; Ps. 78:48); of beasts of burden (Gen. 45:17); of eatable beasts (Prov. 9:2); and of swift beasts or dromedaries (Isa. 60:6). In the New Testament it is used of a domestic animal as property (Rev. 18:13); as used for food (1 Cor. 15:39), for service (Luke 10:34; Acts…
אֲבַד (abad) primarily means to perish or be destroyed. It can denote various forms of destruction, including the act of perishing (P'al), the act of destroying (Aphel), and the state of being destroyed (Hophal). The word is used in contexts that imply loss or annihilation.
[אֲבַד] vb. perish
Pe. they shall perish, pass away.
Haph. destroy
Hoph. be destroyed
base
H7 [אֲבַד] perish
7 'abad ab-ad'
(Aramaic) corresponding to 6:--destroy, perish.
see HEBREW for 06
אֲבַד (a.vad) — to destroy.
1) to perish, vanish
1a) (P'al) shall perish
1b) (Aphel) destroy
1c) (Hophal) be destroyed
Adj | V-Hophal-Perf-3ms — Conjunction · verb hophal perfect third person masculine singularAC/VHp3ms
גְּשֵׁם (geshem) primarily means 'body' in Hebrew. The entries suggest it may relate to the concept of a hard rain, though this is not elaborated upon. The term appears to have a peculiar sense in Aramaic, linking it to a similar word. No significant disagreements among the lexicons are noted.
[גְּשֵׁם] n.m. body
base
H1655 גְּשֵׁם, גֶּשֶׁם
1655 geshem gheh'-shem
(Aramaic) apparently the same as 1653; used in a peculiar
sense, the body (probably for the (figuratively) idea of a
hard rain):--body.
see HEBREW for 01653
גְּשֵׁם (ge.shem) — body.
body
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj | V-Q-Perf-3fs — Conjunction · verb plural third person feminine singularAC/VQp3fs
יְקֵדָא (yekedah) is an Aramaic noun meaning 'burning,' derived from the root meaning 'to burn.' It specifically refers to a conflagration and is used in the context of Daniel 7:11. The entries consistently emphasize its connection to fire and burning.
[יְקֵדָא] n.f. burning;—cstr. Dn 7:11.
ref
H3346 יְקֵדָא
3346 yqeda' yek-ay-daw'
(Aramaic) from 3345; a conflagration: -burning.
see HEBREW for 03345
יְקֵדָא (ye.qe.da) — burning.
a burning
Aramaic of ye.qod (יְקוֹד "burning" H3350)
Adj | N-fs — Preposition · noun common feminine singular constructAR/Ncfsc
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…
אֶשָּׁא (esh) means 'fire' and is related to the Aramaic word for flame. It appears in the context of Daniel 7:11, where it is used to describe fire.
אֶשָּׁא n.[f.] fire;—Dn 7:11.
ref
H785 אֶשָּׁא, אֵשׁ
785 'esh aysh
(Aramaic) corresponding to 784:--flame.
see HEBREW for 0784
אֶשָּׁא (esh) — fire.
fire
Aramaic of esh (אֵשׁ "fire" H0784)
Adj — Noun common · feminine singular absoluteANcfsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…