Daniel 1:4 — Word Study
WLCיְלָדִ֣ים אֲשֶׁ֣ר אֵֽין־ בָּהֶ֣ם כָּל־ מוּם֩ וְטוֹבֵ֨י מַרְאֶ֜ה וּמַשְׂכִּילִ֣ים בְּכָל־ חָכְמָ֗ה וְיֹ֤דְעֵי דַ֙עַת֙ וּמְבִינֵ֣י מַדָּ֔ע וַאֲשֶׁר֙ כֹּ֣חַ בָּהֶ֔ם לַעֲמֹ֖ד בְּהֵיכַ֣ל הַמֶּ֑לֶךְ וּֽלֲלַמְּדָ֥ם סֵ֖פֶר וּלְשׁ֥וֹן כַּשְׂדִּֽים׃
BSAyoung menyeled [without physical defect, strong and healthy] withoutʼayin blemishmʼûwm handsomeṭôwb [well-favored, good-looking] giftedsâkal in allkôl [types of] wisdomchokmâh knowledgeableyâdaʻ [endued with knowledge, intelligent] quickmaddâʻ to understandbîyn [cunning in knowledge, having good insight] and qualifiedkôach to serveʻâmad [able to stand, suitable for working] in the king’smelek palacehêykâl and to teach themlâmad the languagelâshôwn [tongue, literature] and literatureçêpher [learning, written documents] of the ChaldeansKasdîy [inhabitants of Babylon, skilled in astrology]
| Greek | English | Parsing |
|---|---|---|
| יְלָדִ֣ים | youths | Noun common, masculine plural absolute |
| אֲשֶׁ֣ר | whom | Particle |
| אֵֽין־ | not | Noun common, masculine singular construct |
| בָּהֶ֣ם | [was] in them | Preposition, suffix |
| כָּל־ | any | Noun common, masculine singular construct |
| מוּם֩ | blemish | Noun common, masculine singular absolute |
| וְטוֹבֵ֨י | and good of | Conjunction |
| מַרְאֶ֜ה | appearance | Noun common, masculine singular absolute |
| וּמַשְׂכִּילִ֣ים | and having insight | Conjunction, verb hiphil participle (active) masculine plural |
| בְּכָל־ | in all | Preposition, noun common masculine singular construct |
| חָכְמָ֗ה | wisdom | Noun common, feminine singular absolute |
| וְיֹ֤דְעֵי | and knowing | Conjunction, verb qal participle (active) masculine plural common |
| דַ֙עַת֙ | knowledge | Noun common, feminine singular absolute |
| וּמְבִינֵ֣י | and understanding | Conjunction, verb hiphil participle (active) masculine plural common |
| מַדָּ֔ע | knowledge | Noun common, masculine singular absolute |
| וַאֲשֶׁר֙ | and whom | Conjunction, particle |
| כֹּ֣חַ | ability | Noun common, masculine singular absolute |
| בָּהֶ֔ם | [was] in them | Preposition, suffix |
| לַעֲמֹ֖ד | to stand | Preposition, verb qal infinitive construct common |
| בְּהֵיכַ֣ל | in [the] palace of | Preposition, noun common masculine singular construct |
| הַמֶּ֑לֶךְ | the king | Particle, noun common masculine singular absolute |
| וּֽלֲלַמְּדָ֥ם | and to teach them | Conjunction, preposition, verb piel infinitive construct common |
| סֵ֖פֶר | [the] writing | Noun common, masculine singular construct |
| וּלְשׁ֥וֹן | and [the] tongue of | Conjunction, noun common both singular construct |
| כַּשְׂדִּֽים׃ | [the] Chaldeans | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | young men without blemish, handsome, gifted in all wisdom, knowledgeable, quick to understand, and qualified to serve in the king’s palace—and to teach them the language and literature of the Chaldeans. |
| KJV | Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. |
| ASV | youths in whom was no blemish, but well-favored, and skilful in all wisdom, and endued with knowledge, and understanding science, and such as had ability to stand in the king’s palace; and that he should teach them the learning and the tongue of the Chaldeans. |
| YLT | lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans. |
| WEB | youths in whom was no defect, but well-favored, skillful in all wisdom, endowed with knowledge, understanding science, and who had the ability to stand in the king’s palace; and that he should teach them the learning and the language of the Chaldeans. |
| BBE | Young men who were strong and healthy, good-looking, and trained in all wisdom, having a good education and much knowledge, and able to take positions in the king's house; and to have them trained in the writing and language of the Chaldaeans. |
Where they part company is מוּם — see How Translations Differ.
The sentence is structured around a main clause describing the young men, with multiple subordinate clauses and phrases detailing their attributes and purpose.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכֹּחַ
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 1:4
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 Selection of Young Men for the King's Servicegenerated
Daniel 1:4 describes how King Nebuchadnezzar ordered the selection of young men from the Israelite nobility, focusing on their physical and intellectual attributes. This selection process highlights the importance of wisdom and knowledge in the royal court, as these young men would not only serve the king but also learn the language and literature of the Chaldeans, a culture known for its learning and astrology.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:18–21 | No man who has any defect may approach—no man who is blind, lame, disfigured, or deformed; |
| 2 | Leviticus 24:19–20 | If anyone injures his neighbor, whatever he has done must be done to him: |
| 3 | Judges 8:18 | Next, Gideon asked Zebah and Zalmunna, “What kind of men did you kill at Tabor?” “Men like you,” they answered, “each one resembling the son of a king.” |
| 4 | 2 Samuel 14:25 | Now there was not a man in all Israel as handsome and highly praised as Absalom. From the sole of his foot to the top of his head, he did not have a single flaw. |
| 5 | Acts 7:20 | At that time Moses was born, and he was beautiful in the sight of God. For three months he was nurtured in his father’s house. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יְלָדִים, ye.la.Dimgenerated
The Hebrew word יֶלֶד (yeled) refers to a young person, typically a child or teenager. It emphasizes youthfulness and potential, as seen in its use throughout the Hebrew Bible to describe offspring or descendants.
In this verse, it denotes young men selected for their abilities, highlighting their readiness to serve and learn. The plural form indicates a group, pointing to the collective qualities that made them suitable for the king’s court.
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 main verb of the sentence is implied in the phrase describing the young men, with a series of attributes following: אֵֽין־ (not), indicating the absence of blemish, followed by a list of qualities that define their suitability for service.
The structure emphasizes the qualities of the young men, with adjectives and participles detailing their attributes, creating a comprehensive picture of their qualifications.
Septuagint Backgroundgenerated
The Septuagint translates יְלָדִים as νεανίσκους (neaniskous), which also means young men, maintaining the focus on youthfulness and potential.
This choice reflects a consistent understanding of the Hebrew term, emphasizing the attributes of vigor and capability associated with youth.
In plain words — the whole versegenerated
Daniel 1:4 tells us that the king sought young men from Israel who were strong, good-looking, and wise. They were to be trained for service in the royal court and learn the language and literature of the Chaldeans, who were known for their knowledge and skills.
Frequently Asked Questionsgenerated
The king sought young men who were without blemish, handsome, wise, knowledgeable, quick to understand, and qualified to serve in his palace.
Learning the language and literature of the Chaldeans was crucial for these young men to effectively serve in the king's court and understand the culture and knowledge of the Babylonians.
The term 'without blemish' indicates that the young men were physically perfect and free from any defects, making them suitable candidates for royal service.
The selection process emphasizes the importance of physical appearance, intelligence, and cultural knowledge, reflecting the values of the Babylonian court in choosing capable individuals for leadership roles.
Reflection Questionsgenerated
- What qualities do you think are most important for leadership, and why?
- How can we apply the principles of wisdom and knowledge in our own lives?
- In what ways can we prepare ourselves to serve effectively in our communities?
- What lessons can we learn from the way Daniel and his friends approached their training in Babylon?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 1:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleChildren in whom was no blemish,.... Not mere children, but young men of fifteen or twenty years of age; about which age Daniel is by Aben Ezra supposed to be when he was carried captive; and less
Read John Gill on Daniel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryChildren in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and
Read Robert Jamieson on Daniel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIf the princes are so curious in their choice, no marvel that God was cautious in his, 22:20-25. The reason why they were so delicately trained up was, that they being in the flower of their age should be allured with the delights of the court, and should: thereby be brought to forget their fathers’ house and their religion; this hath been the artifice of the Turk in taking Christians’ children, and making them Mamelukes and Janizaries, that thereby they may become, as renegades, the greatest champions for Mahomet, and enemies to the Christians. To stand in the king’ s palace: this notes men fit by their parts to give advice in arduous matters, : which shows that men only of promising…
Read Matthew Poole on Daniel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 1:4 Children in whom [was] no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as [had] ability in them to stand in the king’ s palace, and whom they might teach the learning and the tongue of the Chaldeans.Ver. 4. Children in whom was no blemish.] Such as were Joseph, David, Artaxerxes Longimus, Germanicus, and others, in whom beauty proved to be the "flower of virtue," as Chrysippus called it. Of Galba the emperor one said, that his good wit dwelt in an ill house, like an excellent instrument in a bad case; whereas Vatinius the Roman was not more misshapen in body than in mind. The heathens also advise us to beware…
Read John Trapp on Daniel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Children.—If the Babylonian customs were similar to the Persian, it is probable that the course of education would commence at an early age. So elaborate a system of science as the Babylonian, whether theological, astronomical, or magical, would naturally require an early training. It is reasonable to suppose that these “children” were quite young. So much may be inferred from Nebuchadnezzar’s amazement at what he considered to be Daniel’s precocious genius (Daniel 2:26). To stand, i.e., to act as courtiers or servants. (Comp. 2 Kings 5:25, and below, Daniel 1:19.) Learning . . . Chaldeans.—Many interesting specimens of this may be seen in the volumes of the Records of the Past, which…
Read Charles John Ellicott on Daniel 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Children] ילדים yeladim, youths, young men; and so the word should be rendered throughout this book. Skilled in all wisdom] Rather, persons capable of every kind of literary accomplishment, that they might be put under proper instruction. And as children of the blood and of the nobles mere most likely, from the care usually taken of their initiatory education, to profit most by the elaborate instruction here designed, the master of the eunuchs, the king's chamberlain, was commanded to choose the youths in question out of such.
Read AdamClarke on Daniel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges4. children] youths (R.V.). blemish] here of physical imperfection, as Leviticus 21:17-18, &c. well favoured] An archaistic English expression for good-looking: so Genesis 29:17; Genesis 39:6; Genesis 41:2 al. As Mr Wright (Bible Word-Book, s. v. Favour) shews, ‘favour’ in old English meant face[179], so that ‘well favoured’ means having a handsome face. The Heb. (lit. good in looks) is the same as in Genesis 24:16; Genesis 26:7. An Oriental monarch would attach importance to the personal appearance of his attendants. [179] Bacon, Essays, xxvii. p. 113, ‘As S. James saith, they are as men, that looke sometimes into a glass, and presently forget their own shape, and favour’; Cymbeline…
Read Cambridge on Daniel 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleChildren in whom was no blemish - The word rendered “children” in this place (ילדים yelâdı̂ym) is different from that which is rendered “children” in Job 1:3 - בנים bânnı̂ym).
Read Albert Barnes on Daniel 1 →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
young men without blemish, handsome, gifted in all wisdom, knowledgeable, quick to understand, and qualified to serve in the king’s palace—and to teach them the language and literature of the Chaldeans.
youths in whom was no defect, but well-favored, skillful in all wisdom, endowed with knowledge, understanding science, and who had the ability to stand in the king’s palace; and that he should teach them the learning and the language of the Chaldeans.
young men without blemish, handsome, gifted in all wisdom, knowledgeable, quick to understand, and qualified to serve in the king’s palace—and to teach them the language and literature of the Chaldeans.
young men in whom there was no physical defect and who were handsome, well versed in all kinds of wisdom, well educated and having keen insight, and who were capable of entering the king’s royal service – and to teach them the literature and language of the Babylonians.
Tyndale line
Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans.
youths in whom was no blemish, but well-favored, and skilful in all wisdom, and endued with knowledge, and understanding science, and such as had ability to stand in the king’s palace; and that he should teach them the learning and the tongue of the Chaldeans.
youths in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability to stand in the king’s palace; and that he should teach them the learning and the tongue of the Chaldeans.
Children in whom was no blemish, but of good appearance, and skillful in all wisdom, and intelligent in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the language of the Chaldeans.
Children in whome was no blemish, but well fauoured, and instruct in all wisedome, and well seene in knowledge, and able to vtter knowledge, and such as were able to stande in the kings palace, and whome they might teach the learning, and the tongue of the Caldeans.
Strictly literal
youths in whom was no blemish, and of goodly countenance, and skilful in all wisdom, and acquainted with knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the language of the Chaldeans.
lads in whom there is no blemish, and of good appearance, and skilful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
boys in whom there is no blemish, and of good appearance, and skillful in all wisdom, and possessing knowledge, and teaching thought, and who have ability to stand in the palace of the king, and to teach them the literature and language of the Chaldeans.
[Certain] lads in whom there should be no kind of blemish, but who should be handsome in appearance, and intelligent in all wisdom, and acquainted with knowledge, and understanding science, and such as should have the ability to serve in the king's palace, and that these should be taught the learning and the language of the Chaldeans.
young men without blemish, attractive in appearance, skillful in all wisdom, filled with knowledge and understanding, and qualified to serve in the king's palace. He was to teach them the Babylonians' literature and language.
From the Latin
Children in whom there was no blemish, well favoured, and skillful in all wisdom, acute in knowledge, and instructed in science, and such as might stand in the king’s palace, that he might teach them the learning, and the tongue of the Chaldeans.
Simplified
“They are to be young men without any physical defect who are good-looking,” he said. “They must be well-educated, quick to learn, have good insight, and be well able to serve in the king's palace and be taught the literature and language of Babylon .”
Young men who were strong and healthy, good-looking, and trained in all wisdom, having a good education and much knowledge, and able to take positions in the king's house; and to have them trained in the writing and language of the Chaldaeans.
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 generally agree on the wording of Daniel 1:4, with 17 of the 25 words matched. The Septuagint's translation reflects the same themes of youth and suitability for service, though its word order differs.
יְלָדִ֣ים אֲשֶׁ֣ר אֵֽין־ בָּהֶ֣ם כָּל־ מוּם֩ וְטוֹבֵ֨י מַרְאֶ֜ה וּמַשְׂכִּילִ֣ים בְּכָל־ חָכְמָ֗ה וְיֹ֤דְעֵי דַ֙עַת֙ וּמְבִינֵ֣י מַדָּ֔ע וַאֲשֶׁר֙ כֹּ֣חַ בָּהֶ֔ם לַעֲמֹ֖ד בְּהֵיכַ֣ל הַמֶּ֑לֶךְ וּֽלֲלַמְּדָ֥ם סֵ֖פֶר וּלְשׁ֥וֹן כַּשְׂדִּֽים׃
17 of the 25 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 1:4
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.
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HTr — ParticleHTr
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
Prep | N-ms — Noun common · masculine singular constructHNcmsc
מאוּם (m'um) and מוּם (mum) both mean 'blemish' or 'defect,' referring to physical or moral imperfections. The entries suggest a connection to a root meaning to stain. There is no significant disagreement among the lexicons regarding the meaning or usage of this word.
מאוּם n.m. blemish, defect
base
מוּם n.m. (= foregoing [m.ad.ab]) blemish, defect
base
H3971a מאוּם blemish, defect H3971b מוּם blemish, defect
3971 m'uwm moom
usually muwm {moom}; as if passive participle from an unused
root probably meaning to stain; a blemish (physically or
morally):--blemish, blot, spot.
מאוּם (m.um) — blemish.
1) blemish, spot, defect
1a) of physical defect
1b) of moral stain
מוּם (mum) — blemish.
1) blemish, spot, defect
1a) of physical defect
1b) of moral stain
Also means: m.um (מאוּם "blemish" H3971A)
N-ms — Noun common · masculine singular absoluteHNcmsa
blem'-ish:
(1) mum, me'um; momos: This word signifies no particular skin disease, as has been supposed; but is used generally for any and all disfiguring affections of the skin, such as eczema, herpes, scabies, etc., even for scratches and scars, as in Le 24:19,20; and thence for moral defects, as in Eph 5:27. The existence of a blemish in a person of priestly descent prevented him from the execution of the priestly office; similarly an animal fit for sacrifice was to be without blemish. In the New Testament Christ is presented as the antitype of a pure and ritually acceptable sacrifice "as a lamb without blemish and without spot" (Heb 9:14; 1Pe 1:19), and the disciples are…
Blemish
Imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Lev. 21:17-23; 22:19-25). The Christian church, as justified in Christ, is “without blemish” (Eph. 5:27). Christ offered himself a sacrifice “without blemish,” acceptable to God (1 Pet. 1:19).
→ (A physical deformity)
→ Debarred sons of Aaron from exercise of priestly offices Le 21:17-23
→ Animals with, forbidden to be used for sacrifice Le 22:19-25
טוֹב (tov) is a Hebrew word meaning good or pleasant, encompassing a wide range of meanings from agreeable to the senses to ethical goodness. It can function as an adjective, noun, or adverb, referring to things like welfare, happiness, and prosperity. The feminine form, טוֹבָה (tovah), specifically denotes welfare or good things.
טוֹב adj. pleasant, agreeable, good
pleasant, agreeable to the senses
pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
good, excellent, of its kind
good, rich, valuable in estimation
good, appropriate, becoming
c. מִן compar. = better
of man's sensuous nature, glad, happy, prosperous
of man's intellectual nature, good understanding
good, kind, benign
good (ethical), right
base
טוֹב n.m. a good thing, benefit, welfare
welfare, prosperity, happiness
good things
good = benefit
moral good
base
טוֹבָה n.f. welfare, benefit, good things, good
welfare, prosperity, happiness
good things
bounty, good
base
H2896a טוֹב pleasant, agreeable, good . pleasant, agreeable to the senses
. pleasant to the higher nature, giving pleasure, happiness, prosperity, and so agreeable, pleasing, well
. good, excellent, of its kind
. good, rich, valuable in estimation
. good, appropriate, becoming
. c. מִן compar. =better
. of man's sensuous nature, glad, happy, prosperous
. of man's intellectual nature, good understanding
. good, kind, benign
. good (ethical), right
H2896b טוֹב a good thing, benefit, welfare H2896c טוֹבָה welfare, benefit, good things, good
2896 towb tobe
from 2895; good (as an adjective) in the widest sense; used
likewise as a noun, both in the masculine and the feminine,
the singular and the plural (good, a good or good thing, a
good man or woman; the good, goods or good things, good men or
women), also as an adverb (well):--beautiful, best, better,
bountiful, cheerful, at ease, X fair (word), (be in) favour,
fine, glad, good (deed, -lier, -liest, -ly, -ness, -s),
graciously, joyful, kindly, kindness, liketh (best), loving,
merry, X most, pleasant, + pleaseth, pleasure, precious,
prosperity, ready, sweet, wealth, welfare, (be) well
((-favoured)).
see HEBREW for 02895
טוֹב (tov) — pleasant.
adj
1) good, pleasant, agreeable
1a) pleasant, agreeable (to the senses)
1b) pleasant (to the higher nature)
1c) good, excellent (of its kind)
1d) good, rich, valuable in estimation
1e) good, appropriate, becoming
1f) better (comparative)
1g) glad, happy, prosperous (of man's sensuous nature)
1h) good understanding (of man's intellectual nature)
1i) good, kind, benign
1j) good, right (ethical)
Aramaic equivalent: tav (טָב "fine" H2869)
טוֹב (tov) — good.
1) a good thing, benefit, welfare
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) good, benefit
1d) moral good
טוֹבָה (to.vah) — welfare.
1) welfare, benefit, good things
1a) welfare, prosperity, happiness
1b) good things (collective)
1c) bounty
Conj | Adj — ConjunctionHC/Aampc
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…
מַרְאֶה (mar'eh) refers to sight, appearance, or vision, encompassing both physical and supernatural aspects of what is seen. It can denote a phenomenon, spectacle, or the power of seeing. The word is derived from a root meaning to see, and it covers a range of meanings related to visual perception.
מַרְאֶה 102 n.m. sight, appearance, vision
sight, phenomenon, spectacle
appearance
appearance, sight, vision
in gen. what is seen
specif. a (supernat.) vision
sight, vision = power of seeing (and enjoying), late
base
H4758 מַרְאֶה sight, appearance, vision . . sight, phenomenon, spectacle
. appearance
. appearance, sight, vision
. in gen. what is seen
. specif. a (supernat.) vision
. sight, vision = power of seeing (and enjoying), late
4758 mar'eh mar-eh'
from 7200; a view (the act of seeing); also an appearance
(the thing seen), whether (real) a shape (especially if
handsome, comeliness; often plural the looks), or (mental) a
vision:--X apparently, appearance(-reth), X as soon as
beautiful(-ly), countenance, fair, favoured, form, goodly, to
look (up) on (to), look(-eth), pattern, to see, seem, sight,
visage, vision.
see HEBREW for 07200
מַרְאֶה (mar.eh) — appearance.
1) sight, appearance, vision
1a) sight, phenomenon, spectacle, appearance, vision
1b) what is seen
1c) a vision (supernatural)
1d) sight, vision (power of seeing)
HNcmsa — Noun common · masculine singular absoluteHNcmsa
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare
The Hebrew word שָׂכַל (*sakal*) is a primitive root meaning to be prudent or circumspect. It encompasses a range of meanings including to consider, understand, teach, and prosper. The word can also refer to laying something crosswise in its Piel form. Notably, it appears in contexts that emphasize insight and wisdom.
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
look at
give attention to, consider, ponder
have insight, comprehension
cause to consider, give insight, teach
act circumspectly, prudently
H7919a שָׂכַל be prudent .be prudent, circumspect
. . look at
. give attention to, consider, ponder
. have insight, comprehension
. cause to consider, give insight, teach
. act circumspectly, prudently
. prosper, have success
. cause to prosper
H7919b שָׂכַל Pi. lay crosswise
7919 sakal saw-kal'
a primitive root; to be (causatively, make or act)
circumspect and hence, intelligent:--consider, expert,
instruct, prosper, (deal) prudent(-ly), (give) skill(-ful),
have good success, teach, (have, make to) understand(-ing),
wisdom, (be, behave self, consider, make) wise(- ly), guide
wittingly.
שָׂכַל (sa.khal) — be prudent.
1) to be prudent, be circumspect, wisely understand, prosper
1a) (Qal) to be prudent, be circumspect
1b) (Hiphil)
1b1) to look at or upon, have insight
1b2) to give attention to, consider, ponder, be prudent
1b3) to have insight, have comprehension
1b3a) insight, comprehension (subst)
1b4) to cause to consider, give insight, teach
1b4a) the teachers, the wise
1b5) to act circumspectly, act prudently, act wisely
1b6) to prosper, have success
1b7) to cause to prosper
Aramaic equivalent: se.khal (שְׂכַל "to contemplate" H7920)
שָׂכַל (sa.khal) — to cross hands.
(Piel) to lay crosswise, cross (hands)
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine pluralHC/Vhrmpa
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
HR/Ncmsc — Preposition · noun common masculine singular constructHR/Ncmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חָכְמָה (chokmah) means wisdom and encompasses various forms of skill, including in war and administration, as well as shrewdness and ethical prudence. It is built from the root word for wisdom, חָכַם (chakam). The term appears in contexts related to both practical and religious matters.
חָכְמָה n.f. wisdom
skill in war
wisdom, in administration
shrewdness, wisdom
wisdom, prudence in religious affairs
wisdom, ethical and religious
base
H2451 חָכְמָה wisdom . skill in war
. wisdom, in administration
. shrewdness, wisdom
. wisdom, prudence in religious affairs
. wisdom, ethical and religious
2451 chokmah khok-maw'
from 2449; wisdom (in a good sense):--skilful, wisdom,
wisely, wit.
see HEBREW for 02449
חׇכְמָה (chokh.mah) — wisdom.
1) wisdom
1a) skill (in war)
1b) wisdom (in administration)
1c) shrewdness, wisdom
1d) wisdom, prudence (in religious affairs)
1e) wisdom (ethical and religious)
N-fs — Noun common · feminine singular absoluteHNcfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
יָדַע (yada`) is a Hebrew verb meaning 'to know,' encompassing a wide range of senses including perception, recognition, and experience. It can refer to knowing someone intimately or being skilled in a task. The word has various forms, indicating actions such as making known or being made known. Lexicons note its use in both literal and figurative contexts, but there is no significant disagreement among them.
יָדַע 943 vb. know
Qal
know, learn to know
perceive
perceive and see; find out and discern
discriminate, distinguish
know by experience
recognize, admit, acknowledge, confess
consider
not know = not expect
know a person, be acquainted with
know a person carnally, of sexual intercourse
know how, to do a thing, be able to do it
be skilful in
abs. have knowledge, be wise
Niph.
be made known, be or become known, of things
make oneself known of pers.
be perceived
be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
base
H3045 יָדַע know .. . know, learn to know
. perceive
. perceive and see; find out and discern
. discriminate, distinguish
. know by experience
. recognize, admit, acknowledge, confess
. consider
. not know = not expect
. know a person, be acquainted with
. know a person carnally, of sexual intercourse
. . know how, to do a thing, be able to do it
. be skilful in
. abs. have knowledge, be wise
. . be made known, be or become known, of things
. make oneself known of pers.
. be perceived
. be instructed
. cause to know
. known
. make known, declare
. made known
. make oneself known
3045 yada` yaw-dah'
a primitive root; to know (properly, to ascertain by seeing);
used in a great variety of senses, figuratively, literally,
euphemistically and inferentially (including observation,
care, recognition; and causatively, instruction, designation,
punishment, etc.) (as follow):--acknowledge, acquaintance(-ted
with), advise, answer, appoint, assuredly, be aware,
(un-)awares, can(-not), certainly, comprehend, consider, X
could they, cunning, declare, be diligent, (can, cause to)
discern, discover, endued with, familiar friend, famous, feel,
can have, be (ig-)norant, instruct, kinsfolk, kinsman, (cause
to let, make) know, (come to give, have, take) knowledge, have
(knowledge), (be, make, make to be, make self) known, + be
learned, + lie by man, mark, perceive, privy to, X
prognosticator, regard, have respect, skilful, shew, can (man
of) skill, be sure, of a surety, teach, (can) tell,
יָדַע (ya.da) — to know.
1) to know
1a) (Qal)
1a1) to know
1a1a) to know, learn to know
1a1b) to perceive
1a1c) to perceive and see, find out and discern
1a1d) to discriminate, distinguish
1a1e) to know by experience
1a1f) to recognise, admit, acknowledge, confess
1a1g) to consider
1a2) to know, be acquainted with
1a3) to know (a person carnally)
1a4) to know how, be skilful in
1a5) to have knowledge, be wise
1b) (Niphal)
1b1) to be made known, be or become known, be revealed
1b2) to make oneself known
1b3) to be perceived
1b4) to be instructed
1c) (Piel) to cause to know
1d) (Poal) to cause to know
1e) (Pual)
1e1) to be known
1e2) known, one known, acquaintance (participle)
1f) (Hiphil) to make known, declare
1g) (Hophal) to be made known
1h) (Hithpael) to make oneself known, reveal oneself
Aramaic equivalent: ye.da (יְדַע "to know" H3046)
Conj | V-Qal — Conjunction · verb qal participle (active) masculine plural commonHC/Vqrmpc
דַּ֫עַת (da`ath) means knowledge, encompassing perception, skill, and moral understanding. It is associated with prophetic knowledge and is noted for its divine aspect, particularly in the context of wisdom literature. The entries highlight its use in various forms of knowledge, including discernment and understanding.
דַּ֫עַת n.f. knowledge
knowledge, perception
= skill (in workmanship)
of proph. knowledge
esp. knowledge with moral quality
knowledge possessed by God
esp. in Wisd Lt = discernment, understanding, wisdom
base
H1847 דַּ֫עַת knowledge . . knowledge, perception
. = skill (in workmanship)
. of proph. knowledge
. esp. knowledge with moral quality
. knowledge possessed by God
. esp. in Wisd Lt = discernment, understanding, wisdom
1847 da`ath dah'-ath
from 3045; knowledge:--cunning, (ig-)norantly, know(-ledge),
(un-)awares (wittingly).
see HEBREW for 03045
דַּ֫עַת (da.at) — knowledge.
1) knowledge
1a) knowledge, perception, skill
1b) discernment, understanding, wisdom
HNcfsa — Noun common · feminine singular absoluteHNcfsa
בִּין (biyn) is a Hebrew verb meaning to discern or understand. It encompasses a range of meanings including perceiving, considering, and teaching, with various forms indicating different nuances, such as being intelligent or discreet. The entries highlight its use in contexts requiring mental separation or insight, but do not present any significant disagreement among lexicographers.
בִּין vb. discern
Qal
perceive
understand, know (with mind)
observe, mark, give heed to, distinguish, consider (with attention)
have discernment, insight, understanding
Niph. be intelligent, discreet, discerning, distinguish, have understanding
Po. he attentively considereth him
Hiph.
understand
give heed to, attend to, observe, discern
give understanding, make understand, teach
Hithp.
shew oneself attentive, consider diligently
get understanding, understand
shew oneself to have understanding
base
H995 בִּין discern .. perceive
. understand, know (with mind)
. observe, mark, give heed to, distinguish, consider (with attention)
. have discernment, insight, understanding
. be intelligent, discreet, discerning, distinguish, have understanding
. he attentively considereth him
. . understand
. give heed to, attend to, observe, discern
. give understanding, make understand, teach
. . shew oneself attentive, consider diligently
. get understanding, understand
. shew oneself to have understanding
995 biyn bene
a primitive root; to separate mentally (or distinguish),
i.e.(generally) understand:--attend, consider, be cunning,
diligently, direct, discern, eloquent, feel, inform, instruct,
have intelligence, know, look well to, mark, perceive, be
prudent, regard, (can) skill(-full), teach, think, (cause,
make to, get, give, have) understand(-ing), view, (deal)
wise(-ly, man).
בִּין (bin) — to understand.
1) to discern, understand, consider
1a) (Qal)
1a1) to perceive, discern
1a2) to understand, know (with the mind)
1a3) to observe, mark, give heed to, distinguish, consider
1a4) to have discernment, insight, understanding
1b) (Niphal) to be discerning, intelligent, discreet, have understanding
1c) (Hiphil)
1c1) to understand
1c2) to cause to understand, give understanding, teach
1d) (Hithpolel) to show oneself discerning or attentive, consider diligently
1e) (Polel) to teach, instruct
2) (TWOT) prudent, regard
Conj | V-Hiphil — Conjunction · verb hiphil participle (active) masculine plural commonHC/Vhrmpc
מַדָּע (madda`) refers to knowledge or thought, encompassing intelligence and consciousness. It is derived from the root meaning related to understanding. The term appears in contexts that emphasize the mind or place of knowledge, with an Aramaic equivalent noted as מַנְדַּע (man.da).
מַדָּע n.m. knowledge, thought
knowledge
place of knowledge, mind, (in our idiom also) thought
base
H4093 מַדָּע, מַדַּע
4093 madda` mad-daw'
or maddai {mad-dah'}; from 3045; intelligence or
consciousness:--knowledge, science, thought.
see HEBREW for 03045
מַדָּע (mad.da) — knowledge.
1) knowledge, thought
1a) knowledge
1b) mind, thought, place of knowledge
Aramaic equivalent: man.da (מַנְדַּע "knowledge" H4486)
N-ms — Noun common · masculine singular absoluteHNcmsa
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
HC/Tr — Conjunction · particleHC/Tr
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular absoluteHNcmsa
a-bil'-i-ti (dunamis, or ischus): Variously used of resources, material, mental and spiritual; e.g. of wealth, "gave after their ability" (Ezr 2:69); of mental endowment, "ability to stand in the king's palace" (Da 1:4); of talents and character, "several ability" (Mt 25:15); of spiritual strength, "minister, as of the ability which God giveth" (the King James Version 1Pe 4:11). It thus may signify either possessions, native capacity, or gifts of the Holy Spirit.
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
HR/Sp3mp — Preposition · suffixHR/Sp3mp
The Hebrew word עָמַד (amad) means to stand and encompasses a variety of related actions such as remaining, enduring, and taking a stand. It can refer to both literal and figurative stances, including presenting oneself or being appointed. The word appears in various contexts, including standing still, ceasing movement, and even serving. There are different forms of the verb, such as Qal, Hiphil, and Hophal, each with specific nuances.
עָמַד 620 take one's stand, stand
Qal 435
take one's stand, and (esp. pt.) stand, be in a standing attitude
stand forth
take a stand against, in opposition to
present oneself before
attend upon, be(come) servant of
stand afar
stand (silent)
stand (appealingly)
stand, subj. רֶגֶל
stand, of water
stand still, stop, cease moving
= be inactive
= be attentive
stop, cease doing a thing
tarry, delay
remain
continue, abide
endure
be steadfast
persist
make a stand, hold one's ground
stand upright
arise, appear, come on the scene
stand forth, appear = come into being
rise up as foe
rare usages
Hiph.
83station, set
cause to stand firm
cause to stand up, set up, erect
present one before king
appoint
other meanings
Hoph. be presented
base
H5975 עָמַד take one's stand, stand .. . take one's stand, and (esp. pt.) stand, be in a standing attitude
. stand forth
. take a stand against, in opposition to
. present oneself before
. attend upon, be(come) servant of
. stand afar
. stand (silent)
. stand (appealingly)
. stand, subj. רֶגֶל
. stand, of water
. . stand still, stop, cease moving
. = be inactive
. = be attentive
. stop, cease doing a thing
. . tarry, delay
. remain
. continue, abide
. endure
. be steadfast
. persist
. make a stand, hold one's ground
. stand upright
. . arise, appear, come on the scene
. stand forth, appear = come into being
. rise up as foe
. rare usages
. . station, set
. cause to stand firm
. cause to stand up, set up, erect
. present one before king
. appoint
. other meanings
. be presented
5975 `amad aw-mad'
a primitive root; to stand, in various relations (literal and
figurative, intransitive and transitive):--abide (behind),
appoint, arise, cease, confirm, continue, dwell, be employed,
endure, establish, leave, make, ordain, be (over), place, (be)
present (self), raise up, remain, repair, + serve, set (forth,
over, -tle, up), (make to, make to be at a, with-)stand (by,
fast, firm, still, up), (be at a) stay (up), tarry.
עָמַד (a.mad) — to stand: stand.
: stand/stop/establish
1) to stand, remain, endure, take one's stand
1a) (Qal)
1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of
1a2) to stand still, stop (moving or doing), cease
1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast
1a4) to make a stand, hold one's ground
1a5) to stand upright, remain standing, stand up, rise, be erect, be upright
1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against
1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid
1b) (Hiphil)
1b1) to station, set
1b2) to cause to stand firm, maintain
1b3) to cause to stand up, cause to set up, erect
1b4) to present (one) before (king)
1b5) to appoint, ordain, establish
Prep | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonHR/Vqcc
הֵיכָל (heykal) refers to a large public building, primarily a palace or temple. It encompasses various meanings, including the palace of God as king and specific structures like the nave of Ezekiel's temple. The entries suggest a focus on both earthly and heavenly temples, but there is no significant disagreement among the lexicons.
הֵיכָל n.m. palace, temple
rather seld. (royal) palace
of palace of God considered as king, = house of God or of י׳, temple
base
H1964 הֵיכָל palace, temple
1964 heykal hay-kawl'
probably from 3201 (in the sense of capacity); a large public
building, such as a palace or temple:--palace, temple.
see HEBREW for 03201
הֵיכָל (he.khal) — temple.
: temple
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: palace.
: palace
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
הֵיכָל (he.khal) — temple: nave.
: nave/hallway
1) palace, temple, nave, sanctuary
1a) palace
1b) temple (palace of God as king)
1c) hall, nave (of Ezekiel's temple)
1d) temple (of heavenly temple)
Prep | N-ms — Preposition · noun common masculine singular constructHR/Ncmsc
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 מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
לָמַד (lamad) is a Hebrew verb meaning to learn or teach. It encompasses the ideas of exercising in a skill, being trained, and instructing others. The root suggests a connection to motivation or incentive, as seen in the context of teaching with a rod. The verb appears in various forms, including Qal (to learn), Piel (to teach), and Pual (to be taught).
לָמַד vb. exercise in, learn
Qal learn something
Piel teach
Pual trained; taught
base
H3925 לָמַד exercise in, learn .learn something
.teach
.trained; taught
3925 lamad law-mad'
a primitive root; properly, to goad, i.e. (by implication) to
teach (the rod being an Oriental incentive):(un-) accustomed,
X diligently, expert, instruct, learn, skilful, teach(-er, -
ing).
לָמַד (la.mad) — to learn: teach.
: teach
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Also means: la.mad (לָמַד ": learn" H3925H)
לָמַד (la.mad) — to learn: learn.
: learn
1) to learn. teach, exercise in
1a) (Qal) to learn
1b) (Piel) to teach
1c) (Pual) to be taught, be trained
Conj | Prep | V-Piel-Inf-a | Suff — Conjunction · preposition · verb piel infinitive construct common · suffixHC/R/Vpcc/Sp3mp
סֵ֫פֶר (cepher) refers to a writing or document, encompassing meanings such as book, scroll, and missive. It can denote various types of texts, including legal documents, genealogical records, and scripture. The feminine form, סִפְרָה (siphrah), also signifies a book. Notably, it appears in contexts related to preservation and communication.
סֵ֫פֶר 185 n.m. missive, document, writing, book
missive
legal document
book or scroll, in which something is written to preserve it for future use
base
[סִפְרָה] n.f. book;—sf. ψ 56:9
ref
H5612a סֵ֫פֶר missive, document, writing, book . missive
. legal document
. book or scroll, in which something is written to preserve it for future use
H5612b סִפְרָה book
5612 cepher say'-fer
or (feminine) ciphrah (Psa. 56:8 (9)) {sif-raw'}; from 5608;
properly, writing (the art or a document); by implication, a
book:--bill, book, evidence, X learn(-ed) (-ing), letter,
register, scroll.
see HEBREW for 09
see HEBREW for 05608
סֵ֫פֶר (se.pher) — scroll: document.
: document
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
1c5) book (of kings)
1c6) books of the canon, scripture
1c7) record book (of God)
1d) book-learning, writing
1d1) be able to read (after verb 'to know')
סִפְרָה (siph.rah) — scroll.
book
סֵ֫פֶר (se.pher) — scroll: book.
: book
1) missive, document, writing, book
1a) missive
1a1) letter (of instruction), written order, commission, request, written decree
1b) legal document, certificate of divorce, deed of purchase, indictment, sign
1c) book, scroll
1c1) book of prophecies
1c2) genealogical register
1c3) law-book
1c4) book (of poems)
N-ms — Noun common · masculine singular constructHNcmsc
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
The Hebrew word לָשׁוֹן (*lashon*) primarily means 'tongue,' referring to both the organ of speech in humans and animals. It can also denote 'language' and has figurative uses, such as a 'tongue-shaped' wedge or bay. The entries highlight its literal and metaphorical applications, but do not present any significant disagreements among the lexicons.
לָשׁוֹן n.m. and (more oft.) f. tongue
tongue of men
= language
tongue of animals
tongue of fire
= (tongue-shaped) wedge of gold
= (tongue-shaped) bay of sea
base
H3956 לָשׁוֹן tongue . tongue of men
. = language
. tongue of animals
. tongue of fire
. = (tongue-shaped) wedge of gold
. = (tongue-shaped) bay of sea
3956 lashown law-shone'
or lashon {law-shone'}; also (in plural) feminine lshonah
{lesh-o-naw'}; from 3960; the tongue (of man or animals), used
literally (as the instrument of licking, eating, or speech),
and figuratively (speech, an ingot, a fork of flame, a cove of
water):--+ babbler,bay, + evil speaker, language, talker,
tongue, wedge.
see HEBREW for 03960
לָשׁוֹן (la.shon) — tongue.
: tongue/words
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: language.
: language
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
לָשׁוֹן (la.shon) — tongue: bar.
: bar/projection/bay
1) tongue
1a) tongue (of men)
1a1) tongue (literal)
1a2) tongue (organ of speech)
1b) language
1c) tongue (of animals)
1d) tongue (of fire)
1e) wedge, bay of sea (tongue-shaped)
Conj | N-cs — Conjunction · noun common both singular constructHC/Ncbsc
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…
כַּשְׁדִּים (Kasdim) refers to the Chaldeans or Chaldea, a region in lower Mesopotamia. The term can denote the inhabitants of this area, as well as those considered wise, such as astrologers. It is derived from כֶּסֶד (Kesed), indicating descent. The word appears in various contexts, emphasizing both the geographical and cultural significance of the Chaldeans.
כַּשְׂדִּים n.pr.gent. et terr. Kasdim = Chaldeans, Chaldea
base
H3778 כַּשְׂדִּים Kasdim = Chaldeans, Chaldea
3778 Kasdiy kas-dee'
(occasionally with enclitic) Kasdiymah {kas-dee'- maw};
towards the Kasdites:--into Chaldea), patronymically from 3777
(only in the plural); a Kasdite, or descendant of Kesed; by
implication, a Chaldaean (as if so descended); also an
astrologer (as if proverbial of that people:--Chaldeans,
Chaldees, inhabitants of Chaldea.
כַּשְׂדִּים (kas.di) — Chaldea.
§ Chaldea or Chaldeans = "clod-breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
N-proper — Noun properHNpl
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
