Ezra 6:8 — Word Study
WLCוּמִנִּי֮ שִׂ֣ים טְעֵם֒ לְמָ֣א דִֽי־ תַֽעַבְד֗וּן עִם־ שָׂבֵ֤י יְהוּדָיֵא֙ אִלֵּ֔ךְ לְמִבְנֵ֖א בֵּית־ אֱלָהָ֣א דֵ֑ךְ וּמִנִּכְסֵ֣י מַלְכָּ֗א דִּ֚י מִדַּת֙ עֲבַ֣ר נַהֲרָ֔ה אָסְפַּ֗רְנָא נִפְקְתָ֛א תֶּהֱוֵ֧א מִֽתְיַהֲבָ֛א לְגֻבְרַיָּ֥א אִלֵּ֖ךְ דִּי־ לָ֥א לְבַטָּלָֽא׃
BSAI herebymin decreeṭᵉʻêm [make a formal declaration, issue a command] whatmâʼ△ you must doʻăbad forʻim theseʼillêk elderssîyb [respected leaders, spiritual guides] of the JewsYᵉhûwdâʼîy [people of Judah, God's chosen] who are rebuildingbᵉnâʼ [restoring, reconstructing] thisdêk housebayith [temple, place of worship] of Godʼĕlâhh [Elohim, the supreme Creator] The costniphqâʼ [expense, financial outlay] is to behâvâʼ paidyᵉhab in fullʼoçparnâʼ [completely, without delay] to theseʼillêk mengᵉbar from the royalmelek [king's, sovereign] treasurynᵉkaç [storehouse, repository] out ofdîy the taxesmiddâh [tribute, payment] of [the provinces] westʻăbar [regions, territories, beyond, on the other side] of the Euphratesnᵉhar [a major river, geographical boundary] so thatdîy the work will notlâʼ [labor, task] be hinderedbᵉṭêl [obstructed, delayed, ceased]
| Greek | English | Parsing |
|---|---|---|
| וּמִנִּי֮ | and from me | Conjunction, preposition, suffix |
| שִׂ֣ים | it is made | Verb plural, third person masculine singular |
| טְעֵם֒ | a decree | Noun common, both singular absolute |
| לְמָ֣א | to whatever | Preposition, pronoun |
| דִֽי־ | that | Conjunction |
| תַֽעַבְד֗וּן | you will do | Verb, Qal, imperfect second person masculine plural |
| עִם־ | with | Preposition |
| שָׂבֵ֤י | [the] elders of | Noun common, masculine plural construct |
| יְהוּדָיֵא֙ | Jews the | Noun gentilic masculine plural determined, particle |
| אִלֵּ֔ךְ | these | Particle |
| לְמִבְנֵ֖א | to build | Preposition, verb qal infinitive construct common |
| בֵּית־ | [the] house of | Noun common, both singular construct |
| אֱלָהָ֣א | God | Noun common both singular determined, particle |
| דֵ֑ךְ | this | Particle |
| וּמִנִּכְסֵ֣י | and from [the] properti of | Conjunction, preposition, noun common masculine plural construct |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| דִּ֚י | which | Conjunction |
| מִדַּת֙ | [is] [the] tribute of | Noun common, feminine singular construct |
| עֲבַ֣ר | [the] region beyond | Noun common, both singular construct |
| נַהֲרָ֔ה | river the | Noun common both singular determined, particle |
| אָסְפַּ֗רְנָא | diligently | Adverb |
| נִפְקְתָ֛א | expense the | Noun common feminine singular determined, particle |
| תֶּהֱוֵ֧א | let it be | Verb, Qal, imperfect third person feminine singular |
| מִֽתְיַהֲבָ֛א | given | Verb feminine singular |
| לְגֻבְרַיָּ֥א | to men the | Preposition, noun common masculine plural determined, particle |
| אִלֵּ֖ךְ | these | Particle |
| דִּי־ | that | Conjunction |
| לָ֥א | not | Particle |
| לְבַטָּלָֽא׃ | to make to cease | Preposition, verb piel infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I hereby decree what you must do for these elders of the Jews who are rebuilding this house of God: The cost is to be paid in full to these men from the royal treasury out of the taxes of the provinces west of the Euphrates, so that the work will not be hindered. |
| KJV | Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. |
| ASV | Moreover I make a decree what ye shall do to these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered. |
| YLT | 'And by me is made a decree concerning that which ye do with the elders of these Jews to build this house of God, that of the riches of the king, that [are] of the tribute beyond the river, speedily let the outlay be given to these men, that they cease not; |
| WEB | Moreover I make a decree regarding what you shall do for these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses must be given with all diligence to these men, that they not be hindered. |
| BBE | Further, I give orders as to what you are to do for the responsible men of the Jews in connection with the building of this house of God: that from the king's wealth, that is, from the taxes got together in the land over the river, the money needed is to be given to these men readily, so that their work may not be stopped. |
Where they part company is טְעֵם — see How Translations Differ.
The main clause is supported by several subordinate phrases detailing the subject, action, and purpose of the decree.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectטְעֵם
verbעֲבַד
The sentence as the grammar sees it Open the tree ›
1 of 29 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 — Ezra 6:8
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 Decree of Dariusgenerated
Ezra 6:8 presents a formal decree from King Darius, directing the financial support for the Jewish elders tasked with rebuilding the temple in Jerusalem. This decree underscores the importance of the temple as a central place of worship for the Jewish people and reflects the king's authority in ensuring its restoration. The context highlights the ongoing efforts to rebuild after previous opposition, as seen in Ezra 6:7.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezra 6:4 | with three layers of cut stones and one of timbers. The costs are to be paid from the royal treasury. |
| 2 | Ezra 4:16–20 | We advise the king that if this city is rebuilt and its walls are restored, you will have no dominion west of the Euphrates. |
| 3 | Ezra 7:15–22 | Moreover, you are to take with you the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, |
| 4 | Psalm 68:29–31 | Because of Your temple at Jerusalem kings will bring You gifts. |
| 5 | Haggai 2:8 | The silver is Mine, and the gold is Mine, declares the LORD of Hosts. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — טְעֵם, te.'Emgenerated
The noun טְעֵם (te'em) refers to a decree or command. It encompasses the idea of a formal declaration that carries authority, often related to governance or law. This word can also imply judgment or wisdom, indicating the significance of the command being issued.
In this verse, it specifically denotes the decree made by King Darius, which outlines the actions required for the elders of the Jews. The context emphasizes the importance of this command in facilitating the rebuilding of the temple, thus linking it to the broader themes of restoration and divine guidance.
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 finite verb שִׂ֣ים (sim), meaning 'to set' or 'to appoint', governs the main clause, which outlines the decree. Several phrases follow, detailing the actions required and the sources of funding for the temple's reconstruction.
The structure indicates a formal command, with the verb at the center, emphasizing the authority of the king's decree and the responsibilities assigned to the elders of the Jews.
Septuagint Backgroundgenerated
The Septuagint translates טְעֵם as γνώμη (gnōmē), which means 'opinion' or 'decree'. This choice reflects a broader interpretation of the term, suggesting not only a command but also the wisdom behind it.
This translation indicates a slight shift in emphasis, focusing on the judgment or reasoning behind the decree, which may resonate with the Greek-speaking audience's understanding of authority.
In plain words — the whole versegenerated
Ezra 6:8 shows King Darius commanding that the elders of the Jews be supported in rebuilding the temple. He decrees that the costs will be fully covered from the royal treasury, ensuring that the work proceeds without interruption.
Frequently Asked Questionsgenerated
The decree specifies that the elders of the Jews are to be financially supported in their efforts to rebuild the temple, ensuring that all necessary expenses are covered.
The decree signifies royal support for the restoration of the temple, highlighting its importance to the Jewish community and the king's role in facilitating their worship.
The term 'elders' refers to respected leaders within the Jewish community, who are tasked with overseeing the rebuilding of the temple.
The decree demonstrates a supportive relationship, where the king acknowledges the needs of the Jewish community and actively participates in their restoration efforts.
Reflection Questionsgenerated
- What does this decree reveal about the importance of the temple to the Jewish people?
- How can we understand the role of authority in supporting community efforts today?
- What lessons can we learn from the elders' responsibility in overseeing the rebuilding of the temple?
- In what ways can we ensure that our actions align with the values of our community?
The early church on this verse — how the Fathers read it
Bede comments on the significance of the decree in supporting the church's needs, highlighting the importance of royal contributions to the community.
But also it has been commanded by me, etc. For who could explain how much the Church has been aided or even enriched throughout the world by the liberality of royal gifts? Although it can also be understood allegorically,Early Church Fathers on Ezra 6 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Ezra 6:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMoreover, I make a decree, what ye shall do to the elders of these Jews, for the building of this house of God,.... This must be considered as an additional decree of Darius, which was peculiarly
Read John Gill on Ezra 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMoreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expences be
Read Robert Jamieson on Ezra 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom proceeding in their work for want of money.
Read Matthew Poole on Ezra 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsEzra 6:8 Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’ s goods, [even] of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.Ver. 8. Moreover I make a decree] So did some of the heathen emperors for the persecuted Christians, Charles V for the Lutherans (at the motion of Albertus, archbishop of Mentz, and Ludovicus, palatine of Rhine), and Henry III of France for the Protestants; which yet was but sorrily observed though sworn to. It is written by an Italian (no stranger to the court of Rome) that their proverb is, Mercatorum est, non regum stare iuramentis, that…
Read John Trapp on Ezra 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Moreover.—I also make my decree.Of the king’s goods.—From the tribute collected to be sent to Persia sums were previously to be deducted.
Read Charles John Ellicott on Ezra 6 →CambridgeThe Cambridge Bible for Schools and Colleges8. The injunction; official support, (a) money for the building. I make a decree] cf. Ezra 6:11, Ezra 4:19, Ezra 7:13. of the king’s goods, even of the tribute beyond the river] The king addressing the governor of the whole country W. of the Euphrates refers to that portion of the territorial tribute which the governor would remit to the king’s treasury, the greater portion being reserved for his own use and for satrapial administration. goods] So the LXX. ‘possessions’ (ἀπὸὑπαρχόντων): Vulgate ‘treasury’ (arcβ). The Aramaic word occurs again in Ezra 7:26. The royal contribution lays no burden upon the rest of the satrapy. It literally fulfilled the edict of Cyrus: it was ‘given out of the…
Read Cambridge on Ezra 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
I hereby decree what you must do for these elders of the Jews who are rebuilding this house of God: The cost is to be paid in full to these men from the royal treasury out of the taxes of the provinces west of the Euphrates, so that the work will not be hindered.
Moreover I make a decree regarding what you shall do for these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses must be given with all diligence to these men, that they not be hindered.
I hereby decree what you must do for these elders of the Jews who are rebuilding this house of God: The cost is to be paid in full to these men from the royal treasury out of the taxes of the provinces west of the Euphrates, so that the work will not be hindered.
“I also hereby issue orders as to what you are to do with those elders of the Jews in order to rebuild this temple of God. From the royal treasury, from the taxes of Trans-Euphrates the complete costs are to be given to these men, so that there may be no interruption of the work.
Tyndale line
Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered.
Moreover I make a decree what ye shall do to these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the River, expenses be given with all diligence unto these men, that they be not hindered.
Moreover I make a decree what ye shall do to these elders of the Jews for the building of this house of God: that of the king’s goods, even of the tribute beyond the river, expenses be given with all diligence unto these men, that they be not hindered.
Moreover, I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given to these men, that they be not hindered.
For I haue giuen a commandement what ye shall doe to the Elders of these Iewes, for the buylding of this house of God, that of the reuenues of the King, which is of the tribute beyonde the Riuer, there be incontinently expenses giuen vnto these men that they cease not.
Strictly literal
Moreover, I give orders what ye shall do to these elders of the Jews, for the building of this house of God: that of the king's goods, of the tribute beyond the river, expenses be diligently given to these men, that they be not hindered.
'And by me is made a decree concerning that which ye do with the elders of these Jews to build this house of God, that of the riches of the king, that [are] of the tribute beyond the river, speedily let the outlay be given to these men, that they cease not;
And a decree is made by me concerning that which you do with [the] elders of these Jews to build this house of God, that of [the] riches of [the] king, that [are] of [the] tribute beyond [the] river, let the outlay be given speedily to these men, that they do not cease;
And by me is the order given what ye shall do to the elders of these Jews for the building of this house of God, that out of the king's property, arising out of the tax beyond the river, the expenses shall forthwith be given unto these men, that they be not hindered.
I am ordering that you must do this for these Jewish elders who build this house of God: Funds from the king's tribute beyond the River will be used to pay these men so they do not have to stop their work.
From the Latin
I also have commanded what must be done by those ancients of the Jews, that the house of God may be built, to wit, that of the king’s chest, that is, of the tribute that is paid out of the country beyond the river, the charges be diligently given to those men, lest the work be hindered.
Simplified
Furthermore, this is my decree as to what you are to do for these Jewish leaders regarding the rebuilding of this Temple of God. The full expense involved is to be paid from royal income, the tribute of the province west of the Euphrates, so that the work will not be delayed.
Further, I give orders as to what you are to do for the responsible men of the Jews in connection with the building of this house of God: that from the king's wealth, that is, from the taxes got together in the land over the river, the money needed is to be given to these men readily, so that their work may not be stopped.
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 largely agree in their wording, with 26 of the 29 words matching. This indicates a strong consistency in the transmission of this verse, affirming its significance in both Hebrew and Greek traditions.
וּמִנִּי֮ שִׂ֣ים טְעֵם֒ לְמָ֣א דִֽי־ תַֽעַבְד֗וּן עִם־ שָׂבֵ֤י יְהוּדָיֵא֙ אִלֵּ֔ךְ לְמִבְנֵ֖א בֵּית־ אֱלָהָ֣א דֵ֑ךְ וּמִנִּכְסֵ֣י מַלְכָּ֗א דִּ֚י מִדַּת֙ עֲבַ֣ר נַהֲרָ֔ה אָסְפַּ֗רְנָא נִפְקְתָ֛א תֶּהֱוֵ֧א מִֽתְיַהֲבָ֛א לְגֻבְרַיָּ֥א אִלֵּ֖ךְ דִּי־ לָ֥א לְבַטָּלָֽא׃
26 of the 29 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 Ezra 6:8
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.
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 | Prep | Suff — Conjunction · preposition · suffixAC/R/Sp1bs
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
AVQp3ms — Verb plural · third person masculine singularAVQp3ms
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
Adj — Noun common · both singular absoluteANcbsa
מָה (ma') is an Aramaic word meaning 'what' or 'whatever.' It can also express inquiries such as 'how?' or 'why?' The entries indicate its use as an interrogative and indefinite pronoun, with a range that includes various forms of questioning.
מָה, (מָא) pron.interr. and indef. what?
base
H3964 מָה, מָא
3964 ma' maw
(Aramaic) corresponding to 4100; (as indef.) that:--+ what.
see HEBREW for 04100
מָא (ma) — what.
1) what, whatever
1a) what?
1b) whatever, what, whatsoever
1c) how?, why?, wherefore? (with prefixes)
Adj | Pron — Preposition · pronounAR/Pi
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
Adj — ConjunctionAC
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
Adj — Verb · Qal · imperfect second person masculine pluralAVqi2mp
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
שִׂיב (siyb) means to be gray or hoary-headed, often associated with elders. The word is primarily a verb, indicating the state of having gray hair, which symbolizes age and wisdom. It is linked to the Aramaic term for elder, suggesting a connection between age and authority.
[שִׂיב] vb. be hoary
base
H7868 שִׂיב
7868 siyb seeb
(Aramaic) corresponding to 7867:--elder.
see HEBREW for 07867
שִׂיב (siv) — be gray.
1) to be gray, be hoary, be hoary-headed
1a) (P'al) elders (subst)
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…
יְהוּדַי (Yhuwda'iy) refers to a Jew, specifically someone descended from Judah. It is derived from the root word for Judah (H3063) and is noted in Aramaic contexts. The term is mentioned in relation to the first appearance of Jews in 2 Kings 25:25.
[יְהוּדַי] n.gent. Jew
base
H3062 יְהוּדַי, יְהוּדָאִי
3062 Yhuwda'iy yeh-hoo-daw-ee'
(Aramaic) patrial from 3061; a Jehudaite (or Judaite), i.e.
Jew:--Jew.
see HEBREW for 03061
יְהוּדַי (ye.hu.da.i) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
Aramaic of ye.hu.di (יְהוּדִי "Jew" H3064)
Adj | Art — Noun gentilic masculine plural determined · particleANgmpd/Ta
אִלֵּךְ (illek) is an Aramaic demonstrative pronoun meaning 'these' or 'those.' It is derived from the root associated with the word for 'these' in Hebrew. The entries consistently define it as a plural form, with no significant disagreements noted among the lexicons.
אִלֵּךְ demonstr.pron.pl. these
base
H479 אִלֵּךְ
479 'illek il-lake'
(Aramaic) prolonged from 412; these:--these, those.
see HEBREW for 0412
אִלֵּךְ (il.lekh) — these.
these, those
Aramaic of el (אֵל "these" H0411)
Adj — ParticleATm
בְּנָה (bna') means 'to build' and has forms indicating both active and passive constructions, such as 'to build' and 'to be built.' The entries suggest a straightforward application in contexts related to construction or creation.
[בְּנָה, בְּנָא] vb. build
Pe. build
Hithpe. be built
base
H1124 בְּנָה, בְּנָא
1124 bna' ben-aw'
(Aramaic) or bnah (Aramaic) {ben-aw'}; corresponding to 1129;
to build:--build, make.
see HEBREW for 01129
בְּנָה (be.nah) — to build.
1) to build
1a) (P'al) to build
1b) (Ithp'il) to be built
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj — 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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
דֵּךְ (dek) is an Aramaic word meaning 'this.' It is derived from a prolonged form of another root, and is used in a demonstrative sense. The entries consistently affirm its meaning as a pronoun, specifically referring to something nearby.
דֵּךְ demonstr.pr.m. this
base
H1791 דֵּךְ, דָּךְ
1791 dek dake
(Aramaic) or dak (Aramaic) {dawk}; prolonged from 1668;
this:--the same, this.
see HEBREW for 01668
דֵּךְ (dekh) — this.
this
Aramaic of zeh (זֶה "this" H2088)
Adj — ParticleATm
נְכַס (nekhas) refers to wealth, riches, or property, as noted in various lexicons. It is an Aramaic term corresponding to נֶ֫כֶס (ne.khes), which also means wealth. The entries consistently emphasize its association with material goods.
[נְכַס] n.[m.], pl. riches, property
base
H5232 נְכַס
5232 nkac nek-as'
(Aramaic) corresponding to 5233:--goods.
see HEBREW for 05233
נְכַס (ne.khas) — wealth.
riches, property
Aramaic of ne.khes (נֶ֫כֶס "wealth" H5233)
Adj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructAC/R/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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
Adj — ConjunctionAC
מִנְדָּה (mindah) refers to a form of tribute or toll, primarily in the context of monetary contributions. It is linked to the related word מִדָּה (middah), which also denotes tribute. The term appears in Aramaic, indicating its usage in that language as well.
מִנְדָּה, מִדָּה (?) n.f. tribute
base
H4061 מִנְדָּה, מִדָּה
4061 middah mid-daw'
(Aramaic) or mindah (Aramaic) {min-daw'}; corresponding to
4060; tribute in money:--toll, tribute.
see HEBREW for 04060
מִנְדָּה (mid.dah) — tribute.
tribute
Aramaic of mid.dah (מִדָּה "tribute" H4060B)
Adj — Noun common · feminine singular constructANcfsc
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…
עֲבַר (abar) refers to a region that is across or beyond. It is related to the Aramaic word for 'side' and is linked to the concept of being on the other side of something. The entries emphasize its geographical implications, but do not provide specific Old Testament references.
עֲבַר n.m. region across, beyond
base
H5675 עֲבַר
5675 `abar ab-ar'
(Aramaic) corresponding to 5676:--beyond, this side.
see HEBREW for 05676
עֲבַר (a.var) — beyond.
region beyond or across
Aramaic of e.ver (עֵ֫בֶר ": side" H5676)
Adj — Noun common · both singular constructANcbsc
be-yond': Found in the Hebrew only in its application to space and time, and for these ideas three words are employed: hale'ah (Ge 35:21) = "to the distance"; `abhar = "to go beyond" "to cross" derivative `ebher (Chald. `abhar) = "across," "beyond" (De 30:13; Jos 18:7; Jud 3:26; 1Sa 20:36; 2Ch 20:2; Ezr 4:17,20; Jer 25:22); and `al (Le 15:25) = "beyond the time." In the New Testament peran, is used to…
Beyond
When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7).
נְהַר (neh-har) means 'river' and is particularly associated with the Euphrates. It is derived from a root related to another word for river. The entries consistently emphasize its meaning as a river or stream, with no significant disagreement among lexicons.
נְהַר 14 n.m. river
base
H5103 נְהַר
5103 nhar neh-har'
(Aramaic) from a root corresponding to 5102; a river,
especially the Euphrates:--river, stream.
see HEBREW for 05102
נְהַר (ne.har) — River.
The River
Aramaic of pe.rat (פְּרָת "Euphrates" H6578)
נְהַר (ne.har) — river.
river
Aramaic of na.har (נָהָר "river" H5104H)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
riv'-er:
(1) The usual word is nahar (Aramaic nehar (Ezr 4:10, etc.)), used of the rivers of Eden (Ge 2:10-14), often of the Euphrates (Ge 15:18, etc.), of Abana and Pharpar (2Ki 5:12), the river of Gozan (2Ki 17:6), the river Chebar (Eze 1:1), the rivers (canals?) of Babylon (Ps 137:1), the rivers of Ethiopia (Isa 18:1; Ze 3:10). Compare nahr, the common Arabic word for "river."
River
(1.) Heb. ‘aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated “brook,” “river,” “stream,” but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).
(2.) Heb. nahal, in winter a “torrent,” in summer a “wady” or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).
These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter…
In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, "the river," it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting…
This word answers in our Bible to various Hebrew terms, of which the principal are the following:
1. Yeor, an Egyptian word signifying river. It is always applied to the Nile and its various canals, except in Job 28:10 Da 12:5,6,7 2. Nahar, applied, like our word river, to constantly flowing streams, such as the Euphrates. In our version this word is sometimes rendered "flood," Jos 24:2,3, etc.
3. Nahal, a torrent-bed, or valley through which water flows in the rainy season only, Nu 34:5, etc; frequently rendered "brook," Nu 13:28 Job 6:15, etc. Such streams are to the…
אׇסְפַּרְנָא (ocparna) is an Aramaic word of Persian origin, meaning 'diligently' or 'thoroughly.' It conveys a sense of speed or eagerness in action. The various lexicons consistently emphasize its meaning related to diligence, with no significant disagreements noted.
אׇסְפַּרְנָא adv. thoroughly, RV. with (all) diligence
base
H629 אׇסְפַּרְנָא
629 'ocparna' os-par-naw'
(Aramaic) of Persian derivation; diligently:--fast,
forthwith, speed(-ily).
אׇסְפַּרְנָא (os.par.na) — diligently.
1) thoroughly
2) (CLBL) eagerly, diligently
Adj — AdverbAD
נִפְקָא (niphqa') refers to an outgo or expense, indicating a cost or outlay. It is derived from a related Aramaic root and is noted in various lexicons as primarily relating to financial expenditure.
[נִפְקָא] n.f. outlay
base
H5313 נִפְקָא
5313 niphqa' nif-kaw'
(Aramaic) from 5312; an outgo, i.e. expense:--expense.
see HEBREW for 05312
נִפְקָא (niph.qa) — cost.
outlay, expense
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
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 · imperfect third person feminine singularAVqi3fs
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 — Verb feminine singularAVurfsa
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
Adj | N-mp | Art — Preposition · noun common masculine plural determined · particleAR/Ncmpd/Ta
אִלֵּךְ (illek) is an Aramaic demonstrative pronoun meaning 'these' or 'those.' It is derived from the root associated with the word for 'these' in Hebrew. The entries consistently define it as a plural form, with no significant disagreements noted among the lexicons.
אִלֵּךְ demonstr.pron.pl. these
base
H479 אִלֵּךְ
479 'illek il-lake'
(Aramaic) prolonged from 412; these:--these, those.
see HEBREW for 0412
אִלֵּךְ (il.lekh) — these.
these, those
Aramaic of el (אֵל "these" H0411)
Adj — ParticleATm
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
בְּטֵל (btel) means to cease or stop. It can refer to the act of ceasing itself or causing something to cease. The entries indicate that it is used in Aramaic and is related to the Hebrew word for stop, but there is no significant disagreement among the lexicons.
[בְּטֵל] vb. cease
Pe. (both of work)
Pa. make to cease
base
H989 בְּטֵל
989 btel bet-ale'
(Aramaic) corresponding to 988; to stop:--(cause, make to),
cease, hinder.
see HEBREW for 0988
בְּטֵל (be.tel) — to cease.
1) (P'al) to cease
1a) to cease
1b) to make to cease
Adj | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonAR/Vpcc
ses: A remarkable array of 20 Hebrew and 6 Greek words is so translated. In the King James Version 15 of the former and 3 of the latter are used only once with this rendering. The originals most frequently in use are chadhal, "to leave off"; shabhath "to rest from" (labor); pauomai, "to make to cease." Few words illustrate better the fertility of the Hebrew in expressing limitless shades of meaning, impoverished by the use of one English word. This extensive variety is, however, well expressed by "cease": i.e. stop, come to an end, e.g. ceasing of tears (Jer 14:17); work (Ezr 4:24); grinders (Ec 12:3); thunder (Ex 9:29); the wicked (