Daniel 8:11 — Word Study
WLCוְעַ֥ד שַֽׂר־ הַצָּבָ֖א הִגְדִּ֑יל וּמִמֶּ֙נּוּ֙ הוּרַ֣ם הַתָּמִ֔יד וְהֻשְׁלַ֖ךְ מְכ֥וֹן מִקְדָּשֽׁוֹ׃
BSAIt magnified itselfgâdal■ [exalted, lifted itself up] even toʻad the Princesar [ruler, leader] of the hosttsâbâʼ [army, heavenly forces] it removedrûwm■ [took away, cast off] His daily sacrificetâmîyd [continual, regular, offering, burnt offering] and overthrewshâlak■ [threw down, cast down] the placemâkôwn [foundation, sanctuary] of His sanctuarymiqdâsh [holy place, temple]
| Greek | English | Parsing |
|---|---|---|
| וְעַ֥ד | and to | Conjunction, preposition |
| שַֽׂר־ | [the] commander of | Noun common, masculine singular construct |
| הַצָּבָ֖א | the host | Particle, noun common masculine singular absolute |
| הִגְדִּ֑יל | it magnified itself | Verb, Hiphil, perfect third person masculine singular |
| וּמִמֶּ֙נּוּ֙ | and from him | Conjunction, preposition, suffix |
| הוּרַ֣ם | it was removed | Verb, Hophal, perfect third person masculine singular |
| הַתָּמִ֔יד | the perpetual [offering] | Particle, noun common masculine singular absolute |
| וְהֻשְׁלַ֖ךְ | and it was thrown down | Verb, Hophal, sequential perfect third person masculine singular |
| מְכ֥וֹן | [the] place of | Noun common, masculine singular construct |
| מִקְדָּשֽׁוֹ׃ | sanctuary his | Noun common masculine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary. |
| KJV | Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. |
| ASV | Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt-offering, and the place of his sanctuary was cast down. |
| YLT | And unto the prince of the host it exerteth itself, and by it taken away hath been the continual [sacrifice], and thrown down the base of his sanctuary. |
| WEB | Yes, it magnified itself, even to the prince of the army; and it took away from him the continual burnt offering, and the place of his sanctuary was cast down. |
| BBE | It made itself great, even as great as the lord of the army; and by it the regular burned offering was taken away, and the place overturned and the holy place made waste. |
Translations agree on the essential meaning of the verse, focusing on the actions of the figure magnifying itself and the consequences for the daily sacrifices.
The sentence is structured around the main action of magnification, with subsequent clauses detailing the consequences of that action.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּדַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 8:11
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 Danielgenerated
Daniel 8:11 presents a vision where a powerful figure magnifies itself, challenging the authority of the divine Prince and disrupting the daily sacrifices. This passage illustrates the tension between earthly powers and divine order, highlighting the consequences of rebellion against God. The surrounding verses provide context about the host of heaven being trampled and the prophetic implications of these actions, as seen in Daniel 8:10 and Daniel 8:12.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 8:25 | Through his craft and by his hand, he will cause deceit to prosper, and in his own mind he will make himself great. In a time of peace he will destroy many, and he will even stand against the Prince of princes. Yet he will be broken off, but not by human hands. |
| 2 | Daniel 5:23 | Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways. |
| 3 | Daniel 7:25 | He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time. |
| 4 | Daniel 11:36 | Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the time of wrath is completed, for what has been decreed must be accomplished. |
| 5 | 2 Kings 19:22–23 | Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! |
The Treasury of Scripture Knowledge — 22 references, hung on the phrase they belong to
The Key Word — הִגְדִּ֑יל, hig.Dilgenerated
The verb גָּדַל (gadal) means to magnify or to grow great. This form, specifically in the Hiphil stem, indicates a causative action, suggesting that the subject actively elevates itself. The use of this verb here emphasizes the pride and audacity of the figure described.
In this context, the act of magnifying is not merely about growth in size or importance; it implies an overstepping of boundaries, particularly against the divine. The choice of this verb highlights the rebellion against God, as this figure seeks to assert authority over the heavenly host.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study uses the Berean Standard Bible as the base for comparison.
Sentence Structuregenerated
The main verb of the verse is הִגְדִּ֑יל, it magnified itself, which governs the actions described in the subsequent clauses. The structure indicates a sequence of actions: first, the magnification, followed by the removal of the daily sacrifice and the overthrowing of the sanctuary.
The sentence is structured to build upon the main action, with each subsequent clause providing details about the consequences of this magnification, illustrating a clear cause-and-effect relationship.
Septuagint Backgroundgenerated
The Septuagint translates הִגְדִּ֑יל as ῥύσεται, which carries a sense of being cast down or thrown aside. This choice suggests a shift in focus from mere magnification to the implications of that action, indicating a more destructive outcome.
This rendering emphasizes the severity of the figure's actions, portraying them as not only elevating themselves but also leading to the downfall of sacred practices.
In plain words — the whole versegenerated
Daniel 8:11 describes a powerful figure that elevates itself against the Prince of the host, disrupting the daily sacrifices and overthrowing the sanctuary. This verse illustrates the conflict between earthly authority and divine order, emphasizing the consequences of such rebellion.
Frequently Asked Questionsgenerated
It indicates an act of pride and rebellion against God, where the figure seeks to elevate its status and authority over divine order.
The daily sacrifice represents the ongoing worship and devotion to God, and its removal signifies a disruption of the relationship between God and His people.
This verse highlights the theme of conflict between earthly powers and divine authority, a recurring motif throughout the book of Daniel.
We learn about the dangers of pride and the consequences of rebelling against God's established order, as exemplified by the figure in this vision.
Reflection Questionsgenerated
- In what ways do I see pride manifesting in my own life, and how can I address it?
- How can I ensure that my worship and devotion to God remain consistent and undisturbed?
- What steps can I take to recognize and resist influences that seek to disrupt my relationship with God?
- How does understanding this verse impact my view of authority and rebellion in my own context?
The early church on this verse — how the Fathers read it
Early commentators like Jerome and Theodoret of Cyrus refer to this verse to discuss the implications of the figure's actions against divine authority.
Verses 11, 12. And as for the statement, "And he glorified himself even against the Prince of Power," this means that he lifted himself up against God and persecuted His saints.Early Church Fathers on Daniel 8 →
Then he foretells with greater clarity the audacity that would be committed by Antiochus. “On account of him sacrifice was disrupted by transgression”: he did not permit the sacrifices prescribed by law to be made,Early Church Fathers on Daniel 8 →
“The host was given over,” so that “the regular burnt offering” that is, the sacrifices and offerings, were abolished and removed from their place.Early Church Fathers on Daniel 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 8:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYea, he magnified himself even to the prince host,.... Either the high priest Onias, whom he disposed of his office, and put Jason a wicked man into it; or Judas Maccabeus, the prince of the Jewish
Read John Gill on Daniel 8 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
Read Robert Jamieson on Daniel 8 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleEven to the prince of the host; not only against the high priest Onias, whom he put from his priesthood, and sold the high priesthood, /APC 2Mac 4, but against God himself, which showed his daring insolence, and God’ s patience and permission, for the sins of his people. By him the daily sacrifice was taken away; for he so persecuted the people of God, that he forced them to omit the worship of God. The place of his sanctuary was cast down; he took away the use of the temple as to the holy service and sacrifices, commanding that it should not be called the temple of God, but of Jupiter Olympus, whose image he set up in it, and gave the priesthood to wicked men, as Jason and Menelaus.
Read Matthew Poole on Daniel 8 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 8:11 Yea, he magnified [himself] even to the prince of the host, and by him the daily [sacrifice] was taken away, and the place of his sanctuary was cast down.Ver. 11. Yea, he magnified himself.] He extolled or extended himself, such was his insolence. Even to (or against) the prince of the host.] Christ, the captain of his people’ s sufferings, and of their salvation. He bare a hostile spirit against the God of the Jews - such a hell hound hardly ever was born - casting him out of his place, and setting up in his room Jupiter Olympus - that is, the devil; he defaced also and burned up the books of the law, all he could light on.
Read John Trapp on Daniel 8 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) Prince of the host—i.e., Jehovah Himself. (Comp. Daniel 8:25, Daniel 11:36.) The daily—i.e., everything permanent in the worship of God, such as sacrifices, &c. (See Note on Leviticus 6:13.) On this conduct of Antiochus see 1Ma 1:39; 1Ma 1:45, &c., 1Ma 3:45. Place of his sanctuary—i.e., the Temple. (Comp. 1 Kings 8:13.)
Read Charles John Ellicott on Daniel 8 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Even to the prince of the host] They seemed, in this case, to fight against God himself. The daily sacrifice was taken away] By the destruction of the city and temple; and has never been restored from that day until now.
Read AdamClarke on Daniel 8 →
CambridgeThe Cambridge Bible for Schools and Colleges11. And even unto the prince of the host it magnified itself] it not only mounted to the stars, but in impious defiance it shewed greatness (Daniel 8:4; Daniel 8:25), i.e. continued its acts of pride and presumption, even to the throne of the prince of the host, i.e. of God himself. and it took away from him (i.e. from the prince of the host) the continual (burnt-offering)] So the Heb. text (K’tib): the Heb. marg. (Qrκ) has, and by it the continual (burnt-offering) was taken away. The allusion is to Antiochus’ suspension of the temple-services for three years (1Ma 1:45; 1Ma 1:59; 1Ma 4:52 f.); see further on Daniel 11:31. The daily burnt-offering is called in Exodus 29:42 and elsewhere the…
Read Cambridge on Daniel 8 →
Albert Barnes1798–1870Barnes' Notes on the BibleYea, he magnified himself even to the prince of the host - Grotius, Ephraem the Syrian, and others, understand this of Onias the high priest, as the chief officer of the holy people. Lengerke supposes that it means God himself.
Read Albert Barnes on Daniel 8 →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
It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary.
Yes, it magnified itself, even to the prince of the army; and it took away from him the continual burnt offering, and the place of his sanctuary was cast down.
It magnified itself, even to the Prince of the host; it removed His daily sacrifice and overthrew the place of His sanctuary.
It also acted arrogantly against the Prince of the army, from whom the daily sacrifice was removed and whose sanctuary was thrown down.
Tyndale line
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt-offering, and the place of his sanctuary was cast down.
Yea, it magnified itself, even to the prince of the host; and it took away from him the continual burnt offering, and the place of his sanctuary was cast down.
Yes, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.
And extolled himselfe against the prince of the hoste from whome the dayly sacrifice was taken away, and the place of his Sanctuarie was cast downe.
Strictly literal
(And he magnified [himself] even to the prince of the host, and from him the continual [sacrifice] was taken away, and the place of his sanctuary was cast down.
And unto the prince of the host it exerteth itself, and by it taken away hath been the continual [sacrifice], and thrown down the base of his sanctuary.
And to the prince of the host it exerts itself, and the continual [sacrifice] has been taken away by it, and thrown down the base of his sanctuary.
Yea, it magnified itself even up to the prince of the host, and by it the continual sacrifice was taken away, and the place of his sanctuary was cast down.
It made itself to be as great as the commander of the army. It took away from him the regular burnt offering, and the place of his sanctuary was polluted.
From the Latin
And it was magnified even to the prince of the strength: and it took away from him the continual sacrifice, and cast down the place of his sanctuary.
Simplified
It even tried to make itself as great as the Prince of the heavenly army—it removed the continual service, and the place of his sanctuary was destroyed.
It made itself great, even as great as the lord of the army; and by it the regular burned offering was taken away, and the place overturned and the holy place made waste.
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 and the Septuagint show agreement in the core message of the verse, though the Septuagint's wording differs in structure and emphasis. The Hebrew text clearly outlines the actions of magnification and removal, while the Septuagint reflects these ideas through its own phrasing.
וְעַ֥ד שַֽׂר־ הַצָּבָ֖א הִגְדִּ֑יל וּמִמֶּ֙נּוּ֙ הוּרַ֣ם הַתָּמִ֔יד וְהֻשְׁלַ֖ךְ מְכ֥וֹן מִקְדָּשֽׁוֹ׃
8 of the 10 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 8:11
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.
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Conj | Prep — Conjunction · prepositionHC/R
שַׂר (sar) refers to a leader or ruler, encompassing a range of meanings from prince and chief to official and captain. It denotes various ranks, including military commanders and religious leaders, and can also imply a noble or merchant of high status. The word is derived from a root meaning 'to rule'.
שַׂר 420 n.m. chieftain, chief, ruler, official, captain, prince
base
H8269 שַׂר chieftain, chief, ruler, official, captain, prince
8269 sar sar
from 8323; a head person (of any rank or class):--captain
(that had rule), chief (captain), general, governor, keeper,
lord, ((-task- ))master, prince(-ipal), ruler, steward.
see HEBREW for 08323
שַׂר (sar) — ruler.
1) prince, ruler, leader, chief, chieftain, official, captain
1a) chieftain, leader
1b) vassal, noble, official (under king)
1c) captain, general, commander (military)
1d) chief, head, overseer (of other official classes)
1e) heads, princes (of religious office)
1f) elders (of representative leaders of people)
1g) merchant-princes (of rank and dignity)
1h) patron-angel
1i) Ruler of rulers (of God)
1j) warden
N-ms — Noun common · masculine singular constructHNcmsc
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…
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
Art | N-cs — Particle · noun common masculine singular absoluteHTd/Ncmsa
Host
An entertainer (Rom. 16:23); a tavern-keeper, the keeper of a caravansary (Luke 10:35).
In warfare, a troop or military force. This consisted at first only of infantry. Solomon afterwards added cavalry (1 Kings 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Num. 1:3; 26:2; 2 Chr. 25:5).
Saul was the first to form a standing army (1 Sam. 13:2; 24:2). This example was followed by David (1 Chr. 27:1), and Solomon (
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
The Hebrew word מִן־ (*min*) is a preposition meaning 'from' or 'out of,' indicating separation or origin. It covers various uses, including temporal references, comparisons, and causal relationships. Additionally, it can denote a portion when used as a noun מֵן (*men*). The entries highlight its versatility in expressing different nuances of separation and position.
מִן־, and מִ, before יְ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not
with verbs expressing (or implying) separation or removal
from, against
מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
of position, off, on the side of, on
Out of, Gk. ἐκ, Lat. ex
Partitively
Of time—
as marking the terminus a quo, the anterior limit of a continuous period from, since
as marking the period immediately succeeding the limit after
towards, to
(וְעַד) עַד … מִן from … even to
In comparisons, beyond, above
מן is prefixed to an infin.:
with causal force, from, on account of, through
after verbs implying restraint, prevention, cessation, etc.
with a temporal force, since, after
Once as a conj. before a finite verb. that
In compounds:
base
H4480a מִן־, מִ, prep. expressing the idea of separation, hence out of, from, on account of, off, on the side of, since, above, than, so that not . with verbs expressing (or implying) separation or removal . from, against
. מן also, without a verb of similar significance, sometimes expresses the idea of separation, away from, far from
. of position, off, on the side of, on
. Out of, Gk. ἐκ, Lat. ex
. Partitively
. Of time— . as marking the terminus a quo, the anterior limit of a continuous period from, since
. as marking the period immediately succeeding the limit after
. towards, to
. (וְעַד) עַד … מִן from … even to
. In comparisons, beyond, above
. מן is prefixed to an infin.: . with causal force, from, on account of, through
. after verbs implying restraint, prevention, cessation, etc.
. with a temporal force, since, after
. Once as a conj. before a finite verb. that
4480 min min
or minniy {min-nee'}; or minney (constructive plural)
{min-nay'}; (Isaiah 30:11); for 4482; properly, a part of;
hence (prepositionally), from or out of in many senses (as
follows):--above, after, among, at, because of, by (reason
of), from (among), in, X neither, X nor, (out) of, over,
since, X then, through, X whether, with.
see HEBREW for 04482
מִן־ (min) — from.
prep
1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than
1a) from (expressing separation), off, on the side of
1b) out of
1b1) (with verbs of proceeding, removing, expelling)
1b2) (of material from which something is made)
1b3) (of source or origin)
1c) out of, some of, from (partitively)
1d) from, since, after (of time)
1e) than, more than (in comparison)
1f) from...even to, both...and, either...or
1g) than, more than, too much for (in comparisons)
1h) from, on account of, through, because (with infinitive)
conj
2) that
Aramaic equivalent: min (מִן־ "from" H4481)
מֵן (men) — portion.
n.m.
portion
HC/R/Sp3ms — Conjunction · preposition · suffixHC/R/Sp3ms
רוּם (ruwm) is a Hebrew verb meaning to be high or exalted, covering a range of actions such as rising, lifting, and promoting. It can refer to physical elevation, like raising an ark or setting up a throne, as well as figurative exaltation, particularly in relation to God. The word also has a related form, רָמַם (ramam), which means to be wormy.
רוּם vb. be high, exalted, rise
Qal
be high, lit. rock (in fig.)
esp. of י׳
be raised, uplifted
be lifted, rise, of ark
Pō‛lēl
raise, rear, children
cause tree to grow
lift up
exalt, extol, acc. י׳
Pō‛lal be lift up
Hiph.
raise, rear, c. acc., hand
raise poor
lift up voice
(take into one's hand and) lift, take up, stone
set up, erect, stone
set on high, throne
lift up, exalt, c. acc. pers.
lift up and take away, remove
lift off and present, contribute, offer
Hoph. be taken off from; be abolished
Hithpō‛l. and he shall exalt and magnify himself above, etc.; I will raise myself
base
[רָמַם] vb. denom. be wormy;—Ex 16:20
ref
H7311a רוּם be high, exalted, rise .. . be high, lit. rock (in fig.)
. esp. of י׳
. be raised, uplifted
. be lifted, rise, of ark
.. . raise, rear, children
. cause tree to grow
. lift up
. exalt, extol, acc. י׳
.be lift up
. . . . raise, rear, c. acc., hand
. raise poor
. lift up voice
. (take into one's hand and) lift, take up, stone
. set up, erect, stone
. set on high, throne
. lift up, exalt, c. acc. pers.
. lift up and take away, remove
. lift off and present, contribute, offer
. be taken off from; be abolished
. and he shall exalt and magnify himself above, etc.; I will raise myself
H7311b רָמַם vb. denom. be wormy
7311 ruwm room
a primitive root; to be high actively, to rise or raise (in
various applications, literally or figuratively):--bring up,
exalt (self), extol, give, go up, haughty, heave (up), (be,
lift up on, make on, set up on, too) high(-er, one), hold up,
levy, lift(-er) up, (be) lofty, (X a-)loud, mount up, offer
(up), + presumptuously, (be) promote(-ion), proud, set up,
tall(-er), take (away, off, up), breed worms.
רוּם (rum) — to exalt.
1) to rise, rise up, be high, be lofty, be exalted
1a) (Qal)
1a1) to be high, be set on high
1a2) to be raised, be uplifted, be exalted
1a3) to be lifted, rise
1b) (Polel)
1b1) to raise or rear (children), cause to grow up
1b2) to lift up, raise, exalt
1b3) to exalt, extol
1c) (Polal) to be lifted up
1d) (Hiphil)
1d1) to raise, lift, lift up, take up, set up, erect, exalt, set on high
1d2) to lift up (and take away), remove
1d3) to lift off and present, contribute, offer, contribute
1e) (Hophal) to be taken off, be abolished
1f) (Hithpolel) to exalt oneself, magnify oneself
Aramaic equivalent: rum (רוּם "to rise" H7313)
רָמַם (ra.mam) — be rotten.
(Qal) to be rotten, be wormy
V-Hiphil-Perf-3ms — Verb · Hophal · perfect third person masculine singularHVHp3ms
תָּמִיד (tamiyd) refers to continuity or perpetuity, often used adverbially to mean continually or constantly. It is derived from a root meaning to stretch, indicating indefinite extension. The term is also associated with the regular daily sacrifice in the Old Testament, emphasizing its constant nature.
תָּמִיד n.m. continuity
earliest and oftenest as adv., continually
as subst.
base
H8548 תָּמִיד continuity . earliest and oftenest as adv., continually
. as subst.
8548 tamiyd taw-meed'
from an unused root meaning to stretch; properly, continuance
(as indefinite extension); but used only (attributively as
adjective) constant (or adverbially, constantly); ellipt. the
regular (daily) sacrifice:--alway(-s), continual
(employment, -ly), daily, ((n-))ever(-more), perpetual.
תָּמִיד (ta.mid) — continually.
1) continuity, perpetuity, to stretch
1a) continually, continuously (as adverb)
1b) continuity (subst)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
Offering
An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names.
In the Hebrew, an offering, minchah, is distinguished from a sacrifice, zebah, as being bloodless. In our version, however, the word offering is often used for a sacrifice, as in the case of peace offerings, sin offerings, etc. Of the proper offerings, that is, the unbloody offerings, some accompanied the sacrifices, as flour, wine, salt; others were not connected with any sacrifices. Like the sacrifices, some, as the first fruits and tenths, were obligatory; other were voluntary offerings of devotion. Various sorts of offerings are enumerated in the books of Moses. Among these are,
1. Fine flour, or meal;
2. Cakes baked in an oven;
3. Cakes baked on a plate or shallow pan;
4. Cakes cooked in deep vessel by frying in oil, (English version, "frying pan," though some understand here a gridiron or a plate with holes;)
שָׁלַךְ (shalak) is a Hebrew verb meaning to throw, cast, or fling. It can be used literally or figuratively, covering actions like throwing away or casting lots. The Hiphil form indicates an active throwing, while the Hophal form suggests being thrown or cast. The entries collectively emphasize various nuances of throwing and casting.
[שָׁלַךְ] 125 vb. Hiph. 112 throw, fling, cast
Hoph.
be thrown, cast
be cast forth, out
be cast down
metaph., be cast
base
H7993 שָׁלַךְ Hiph. throw, fling, cast
7993 shalak shaw-lak
a primitive root; to throw out, down or away (literally or
figuratively):--adventure, cast (away, down, forth, off,
out), hurl, pluck, throw.
שָׁלַךְ (sha.lakh) — to throw.
1) to throw, cast, hurl, fling
1a) (Hiphil)
1a1) to throw, cast, throw away, cast off, shed, cast down
1a2) to cast (lots) (fig)
1b) (Hophal)
1b1) to be thrown, be cast
1b2) to be cast forth or out
1b3) to be cast down
1b4) to be cast (metaph)
Conj | V-Hophal-Perf-3ms — Verb · Hophal · sequential perfect third person masculine singularHc/VHq3ms
מָכוֹן (makown) refers to a fixed or established place, often understood as a foundation or base. The term emphasizes stability and can denote a habitation or dwelling. It is primarily used in a poetic context to convey the idea of a secure location.
מָכוֹן n.m. fixed or established place, foundation (chiefly poet.)
base
H4349 מָכוֹן fixed established place,foundation
4349 makown maw-kone'
from 3559; properly, a fixture, i.e. a basis; generally a
place, especially as an abode:--foundation, habitation,
(dwelling-, settled) place.
see HEBREW for 03559
מָכוֹן (ma.khon) — foundation.
1) fixed or established place, foundation
1a) fixed place
1b) foundation
N-ms — Noun common · masculine singular constructHNcmsc
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…
מִקְדָּשׁ (miqdash) refers to a sacred place or sanctuary, often associated with the temple or tabernacle of Jehovah. It can denote a consecrated space, including those dedicated to idols, and is derived from a root meaning to consecrate. The term encompasses various types of holy places, such as chapels and asylums.
מִקְדָּשׁ 74 n.m. sacred place, sanctuary
base
H4720 מִקְדָּשׁ sacred place, sanctuary
4720 miqdash mik-dawsh'
or miqqdash (Exod. 15:17) {mik-ked-awsh'}; from 6942; a
consecrated thing or place, especially, a palace, sanctuary
(whether of Jehovah or of idols) or asylum:--chapel, hallowed
part, holy place, sanctuary.
see HEBREW for 06942
מִקְדָּשׁ (miq.dash) — sanctuary.
1) sacred place, sanctuary, holy place
1a) sanctuary
1a1) of the temple
1a2) of the tabernacle
1a3) of Ezekiel's temple
1a4) of Jehovah
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
