Daniel 7:2 — Word Study
WLCעָנֵ֤ה דָנִיֵּאל֙ וְאָמַ֔ר חָזֵ֥ה הֲוֵ֛ית בְּחֶזְוִ֖י עִם־ לֵֽילְיָ֑א וַאֲר֗וּ אַרְבַּע֙ רוּחֵ֣י שְׁמַיָּ֔א מְגִיחָ֖ן לְיַמָּ֥א רַבָּֽא׃
BSADanielDânîyêʼl declaredʻănâh [spoke and said] In my visionchêzêv [sight or appearance, a dream] inʻim the nightlêylᵉyâʼ [darkness, the period of rest] Ihâvâʼ lookedchăzâʼ and suddenlyʼărûw [behold, look!] the fourʼarbaʻ [a quantity of four] windsrûwach [spirits, breezes] of heavenshâmayin [the sky, the abode of God] were churning upgîyach△ [striving, rushing forth] the greatrab [large, abundant] seayâm [a large body of water, the Mediterranean]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| דָנִיֵּאל֙ | Daniel | Noun proper masculine |
| וְאָמַ֔ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| חָזֵ֥ה | seeing | Verb, Qal, participle (active) masculine singular |
| הֲוֵ֛ית | I was | Verb, Qal, perfect first person common singular |
| בְּחֶזְוִ֖י | in vision my | Preposition, noun common both singular construct, suffix |
| עִם־ | with | Preposition |
| לֵֽילְיָ֑א | night the | Noun common both singular determined, particle |
| וַאֲר֗וּ | and lo! | Conjunction, particle |
| אַרְבַּע֙ | [the] four | Adj |
| רוּחֵ֣י | [the] winds of | Noun common, masculine plural construct |
| שְׁמַיָּ֔א | heavens the | Noun common masculine plural determined, particle |
| מְגִיחָ֖ן | [were] stirring up | Verb, Hiphil, participle (active) feminine plural |
| לְיַמָּ֥א | the object marker sea the | Preposition, noun common both singular determined, particle |
| רַבָּֽא׃ | great | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Daniel declared: “In my vision in the night I looked, and suddenly the four winds of heaven were churning up the great sea. |
| KJV | Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. |
| ASV | Daniel spake and said, I saw in my vision by night, and, behold, the four winds of heaven brake forth upon the great sea. |
| YLT | Answered hath Daniel and said, 'I was seeing in my vision by night, and lo, the four winds of the heavens are coming forth to the great sea; |
| WEB | Daniel spoke and said, “I saw in my vision by night, and, behold, the four winds of the sky broke out on the great sea. |
| BBE | I had a vision by night, and saw the four winds of heaven violently moving the great sea. |
Where they part company is מְגִיחָ֖ן — see How Translations Differ.
The structure of the verse shows a main declaration followed by details of the vision, emphasizing Daniel's experience and the dramatic imagery he witnessed.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּנִיֵּאל
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 7:2
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 Vision of the Four Beastsgenerated
Daniel 7:2 describes a profound vision experienced by Daniel during the reign of Belshazzar. In this vision, he observes the four winds of heaven agitating the great sea, setting the stage for the subsequent revelation of four great beasts. This imagery serves as a backdrop for the unfolding prophetic narrative in the book of Daniel, highlighting the interaction between divine authority and earthly chaos.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 7:1 | After this I saw four angels standing at the four corners of the earth, holding back its four winds so that no wind would blow on land or sea or on any tree. |
| 2 | Revelation 17:15 | Then the angel said to me, “The waters you saw, where the prostitute was seated, are peoples and multitudes and nations and tongues. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — מְגִיחָ֖ן, me.gi.Changenerated
The verb מְגִיחָן (me.gi.Chan) is a Hiphil participle meaning 'to stir up' or 'to strive'. It conveys a sense of intense action, as if the winds are actively engaging with the sea, creating turmoil. This word emphasizes the dynamic nature of the scene, suggesting that the winds are not merely blowing but are forcefully agitating the waters.
This participle form indicates a continuous action, highlighting the ongoing nature of the winds' activity. The choice of this verb in the context of a vision suggests a powerful and vivid imagery intended to communicate the spiritual significance of the events Daniel is witnessing.
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.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb עָנֵ֤ה ('a.Neh), declared, governing the overall statement. The structure includes participial phrases that describe Daniel's actions and perceptions during the vision.
The order of the Hebrew words places emphasis on Daniel's declaration, followed by the details of his vision, which includes the prepositional phrase indicating the time of the vision and the subject of the agitation.
Septuagint Backgroundgenerated
The Septuagint translates מְגִיחָ֖ן as ἐνέπεσον (enepeson), meaning 'to fall upon' or 'to rush upon'. This choice suggests a slightly different nuance, emphasizing the suddenness and force of the winds' action on the sea.
This translation reflects a broader interpretation of the Hebrew term, suggesting a more dramatic interaction between the winds and the sea, which may resonate with the Greek audience's understanding of divine intervention.
In plain words — the whole versegenerated
Daniel 7:2 describes a vision Daniel had at night, where he saw the four winds of heaven stirring up the great sea. This imagery introduces the significant events that follow in his prophetic revelations.
Frequently Asked Questionsgenerated
Daniel's vision symbolizes the tumultuous forces at work in the world, often interpreted as the divine influence over earthly kingdoms and events.
The sea often represents chaos and the unknown in biblical literature, and its agitation by the winds highlights the tension between divine order and earthly disorder.
Daniel's experience encourages believers to be attentive to spiritual revelations and the ways in which God communicates through dreams and visions.
This vision sets the stage for the prophetic messages in Daniel, emphasizing the sovereignty of God over the nations and the unfolding of His divine plan.
Reflection Questionsgenerated
- What do you think the four winds represent in this vision?
- How can we apply the lessons from Daniel's vision to our understanding of current events?
- In what ways can we be more attentive to the spiritual messages in our own lives?
- How does recognizing God's sovereignty in chaos provide comfort and hope?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, interpreting the vision of the four winds and the sea as a reflection of divine authority over creation.
"And behold the four winds." He means created existence in its fourfold division.Early Church Fathers on Daniel 7 →
Verses 2, 3. "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea,Early Church Fathers on Daniel 7 →
For his part, Nebuchadnezzar sees the image, drawing a lesson in the futility of things of this life and the fact that they are appearances, as the divine apostle asserts, and not realities, there is nothing lasting or stable in them,Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDaniel spake and said, I saw in my vision by night,.... He declared he had had a vision by night, and this was the substance of it: and, behold, the four winds of the heaven strove upon the great
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDaniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBecause Daniel doth not expound what is meant by winds, expositors think there is room left for every one’ s conjecture; wherein this seems most likely, that by the four winds of the great sea is signified commotions of contrary nations and factions, striving together by wars, and producing these four beasts successively. That this is often signified by winds, see 51:1; in the destruction of Babylon, the first monarchy; and of Elam, i.e. the Persian monarchy. The great sea in Scripture is the Mediterranean Sea, called now the Levant, Archipelago, Straits, &c. 1. Comparatively; for the people called lakes seas, as the sea of Galilee, Gennesareth, Cinneroth, the Dead Sea, or lake of Sodom…
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.Ver. 2. Daniel spake and said.] His writing is called his speaking, to teach us to receive the writings of the prophets and apostles with no less reverence than if we had heard them speak with their own mouths. I saw in my vision by night.] The night doth in Scripture frequently signify trouble. This "vision by night" was of troublesome businesses - viz., hurlyburlies in the world, and persecutions in the Church. And behold the four winds of the heavens strove upon the great sea,] i.e., There was a huge bustle upon the earth, by means of the four successive…
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) The great sea.—In general (e.g., Joshua 15:47), these words imply the Mediterranean. Such cannot be the meaning here, so that according to Daniel 7:17 we are justified in explaining the “sea” to mean the nations of the world, which are compared to the sea (Isaiah 27:1; Psalms 46:3). The raging of the winds from the four quarters of the sky points to the various political and social agitations which disturb the world’s history, and lead to the changes and revolutions which mark its progress as it tends towards the end.
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. The four winds of the heaven strove upon the great sea] The idea of strife is taken here from the effects that must be produced, were the east, the west, the north, and the south winds to rise tempestuously, and meet on the surface of the sea. By the great sea, the Mediterranean is meant; and is so called to distinguish it from those lakes called seas by the Hebrews; such as the Sea of Galilee, Dead Sea, Sea of Tiberias, c. but even that may refer to Asia, the scene of all these contentions. This dream is the same in meaning, under different emblems, as that of Nebuchadnezzar's metallic image; but in Daniel's dream several circumstances are added. It is supposed that Daniel had…
Read AdamClarke on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges2. Daniel answered and said, I saw] properly, I was seeing (or beholding), as Daniel 4:10; Daniel 4:13 : so Daniel 7:4; Daniel 7:6-7; Daniel 7:9; Daniel 7:11 (twice), 13, 21. LXX. and Theod. rightly render by ἐθεώρουν. the four winds of the heaven] The same expression, Daniel 8:8, Daniel 11:4; Zechariah 2:6; Zechariah 6:5; 2Es 13:5. strove upon] were breaking forth (see Judges 20:33 Heb.) on to, creating a great disturbance of the waters. A.V. strove is to be explained from the sense which the word has in the Targums. The root means to break or burst forth, of water (as Job 38:8); but in the Targums it is common, in the conjug. here used, in the sense of to wage war, lit. to cause war to…
Read Cambridge on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleDaniel spake and said - That is, he spake and said in the manner intimated in the previous verse. It was by a record made at the time, and thus he might be said to speak to his own generation and to all future times.
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
Daniel declared: “In my vision in the night I looked, and suddenly the four winds of heaven were churning up the great sea.
Daniel spoke and said, “I saw in my vision by night, and, behold, the four winds of the sky broke out on the great sea.
Daniel declared: “In my vision in the night I looked, and suddenly the four winds of heaven were churning up the great sea.
Daniel explained: “I was watching in my vision during the night as the four winds of the sky were stirring up the great sea.
Tyndale line
Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea.
Daniel spake and said, I saw in my vision by night, and, behold, the four winds of heaven brake forth upon the great sea.
Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven brake forth upon the great sea.
Daniel spoke and said, I saw in my vision by night, and behold, the four winds of heaven strove upon the great sea.
Daniel spake and saide, I sawe in my vision by night, and behold, the foure windes of the heauen stroue vpon the great sea:
Strictly literal
Daniel spoke and said, I saw in my vision by night, and behold, the four winds of the heavens broke forth upon the great sea.
Answered hath Daniel and said, 'I was seeing in my vision by night, and lo, the four winds of the heavens are coming forth to the great sea;
Daniel has answered and said, “I was seeing in my vision by night, and behold, the four winds of the heavens are coming forth to the Great Sea;
Daniel commenced and said, I saw in my vision by night, and, behold, the four winds of heaven blew fiercely on the great sea.
Daniel explained, “In my vision at night I saw that the four winds of heaven were stirring up the great sea.
From the Latin
I saw in my vision by night, and behold the four winds of the heaven strove upon the great sea.
Simplified
In my vision that I had that night I saw a tremendous storm, blowing from every direction, stirring up a great sea.
I had a vision by night, and saw the four winds of heaven violently moving the great sea.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as it stands, while the Septuagint matches 9 of the 15 words, indicating a close but not identical rendering. The Dead Sea Scrolls show partial restoration, with some words supplied by an editor, confirming the essential elements of the Masoretic Text.
עָנֵ֤ה דָנִיֵּאל֙ וְאָמַ֔ר חָזֵ֥ה הֲוֵ֛ית בְּחֶזְוִ֖י עִם־ לֵֽילְיָ֑א וַאֲר֗וּ אַרְבַּע֙ רוּחֵ֣י שְׁמַיָּ֔א מְגִיחָ֖ן לְיַמָּ֥א רַבָּֽא׃
9 of the 15 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.
[ענה] [דניאל] [ואמר] [חזה] [הוית] [בחזו׳י] עם [לילי] [א] [וארו] [ארבע] [רוחי] [שמי] [א] מגיחן [לימ] [א] [רב] [א]
nothing on the leather here — 2 partly restored, 17 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 7:2
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.
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
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
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…
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
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
חֱזוּ (chezev) refers to a vision or appearance, derived from the root meaning related to sight. It encompasses the idea of a vision or an appearance, as noted in various lexicons. The term is used in Aramaic contexts, linking it to the concept of seeing or looking.
[חֱזוּ] n.m. vision, appearance
base
H2376 חֱזוּ, חֵזֵו
2376 chezev khay'-zev
(Aramaic) from 2370; a sight:--look, vision.
see HEBREW for 02370
חֱזוּ (che.zev) — vision.
1) vision, appearance
1a) vision
1b) appearance
Adj | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp1bs
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj — PrepositionAR
לֵילָא (leylya') is an Aramaic word meaning 'night.' It is derived from a related Hebrew term, לַיְלָה (laylah), which also means 'night.' The entries consistently define it as a masculine noun referring to the time of night.
[לֵילָא] n.[m.] night
base
H3916 לֵילָא
3916 leylya' lay-leh-yaw'
(Aramaic) corresponding to 3815:--night.
see HEBREW for 03815
לֵילָא (le.le.ya) — night.
night
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
אֲרוּ (aruw) is an Aramaic interjection meaning 'behold' or 'lo.' It is related to the Hebrew word for 'woe' and is used to draw attention. The entries indicate its usage primarily as an expression of surprise or emphasis.
אֲרוּ interj. lo
base
H718 אֲרוּ
718 'aruw ar-oo'
(Aramaic) probably akin to 431; lo!:--behold,lo.
see HEBREW for 0431
אֲרוּ (a.ru) — behold!.
behold, lo
Aramaic of al.lay (אַלְלַי "woe!" H0480)
Adj | Part — Conjunction · particleAC/Tj
אַרְבַּע (arba) means 'four' in Hebrew and is used as both a masculine and feminine noun. It corresponds to the Aramaic word for 'four' as well, which is noted in relation to another Hebrew word, אַרְבַּע (ar.ba, H0702). The entries consistently define the word without significant disagreement.
אַרְבַּע, אַרְבְּעָה n.m. et f. four
base
H703 אַרְבַּע, אַרְבְּעָה four
703 'arba` ar-bah'
(Aramaic) corresponding to 702:--four.
see HEBREW for 0702
אַרְבַּע (ar.ba) — four.
four
Aramaic of ar.ba (אַרְבַּע "four" H0702)
Adj — AdjAAcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
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
Adj — Noun common · masculine plural constructANcmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
גִּיחַ (giyach) means to burst forth or strive. It is linked to the Aramaic form and is associated with the root meaning of breaking out or rushing forth. The entries consistently emphasize this idea of emergence or effort, with no significant disagreement among the lexicons.
גִּיחַ, גּוּחַ burst forth
base
H1519 גִּיחַ, גּוּחַ burst forth
1519 giyach ghee'-akh
(Aramaic) or (shortened) guwach (Aramaic) {goo'- akh};
corresponding to 1518; to rush forth:--strive.
see HEBREW for 01518
גִּיחַ (gi.ach) — to strive.
(Aphel) to break forth
Aramaic of gi.ach (גִּיחַ "to burst/come out" H1518)
Adj — Verb · Hiphil · participle (active) feminine pluralAVhrfpa
The Hebrew word יָם (yam) means "sea" and is noted in various lexicons. It is linked to the Aramaic term for sea, corresponding to Strong's H3220. The entries consistently define it as referring to a large body of water.
H3221 יָם sea
3221 yam yawm
(Aramaic) corresponding to 3220:--sea.
see HEBREW for 03220
יַם (yam) — sea.
sea
Aramaic of yam (יָם ": sea" H3220G)
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
se (yam; thalassa; in Ac 27:5 pelagos): The Mediterranean is called ha-yam ha-gadhol, "the great sea" (Nu 34:6; Jos 1:4; Eze 47:10, etc.); ha-yam ha-'acharon, "the hinder," or "western sea" (De 11:24; 34:2; Joe 2:20; Zec 14:8); yam pelishtim, "the sea of the Philis" (Ex 23:31); the King James Version translates yam yapho' in Ezr 3:7 by "sea of Joppa," perhaps rightly.
The sea, yam , is used in Scripture to denote-- "The gathering of the waters," "the Ocean." (Genesis 1:2,10; 30:13) etc. Some portion of this, as the Mediterranean Sea, called the "hinder," the "western" and the "utmost" sea, (11:24; 34:2; Joel 2:20) "sea of the Philistines," (Exodus 23:31) "the great sea," (Numbers 36:6,7; Joshua 15:47) "the sea." Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [RED SEA SEA] Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] Any…
The Hebrews give the name of sea to any large collection of water, Job 14:11; as to the lakes of Tiberias and Asphaltites, and also to the rivers Nile and Euphrates, Isa 11:15 18:2 21:1 Jer 51:36,42. The principal seas mentioned in Scripture are the following:
1. The GREAT SEA, the Mediterranean, called also the Hinder or Western Sea. Indeed, the Hebrew word for sea, meaning the Mediterranean, is often put for the west. The Great Sea is 2,200 miles long, and in the widest part 1,200 miles in width. In many places it is so deep as to give no soundings. It is little affected by tides, but is often agitated by violent winds. The prevailing direction of the wind in spring is from the southeast and southwest and from the northeast…
→ Creation of Ge 1:9,10; Ps 95:5; 148:4,5
→ Lake Galilee calmed by Jesus Mt 8:24-26; Mr 4:37-39
→ Jesus walked upon Lake Galilee Mt 14:25-31
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
Adj | Art — ParticleAAabsd/Ta