Daniel 12:6 — Word Study
WLCוַיֹּ֗אמֶר לָאִישׁ֙ לְב֣וּשׁ הַבַּדִּ֔ים אֲשֶׁ֥ר מִמַּ֖עַל לְמֵימֵ֣י הַיְאֹ֑ר עַד־ מָתַ֖י קֵ֥ץ הַפְּלָאֽוֹת׃
BSAOne of them saidʼâmar▸ to the manʼîysh [clothed in linen, wearing white] dressedlâbash in linenbad whoʼăsher was abovemaʻal [higher than, over] the watersmayim [liquid, source of refreshment] of the riveryᵉʼôr [stream, canal] How longmâthay [when, how far] untilʻad the fulfillmentqêts [end, conclusion] of these wonderspeleʼ [miracles, amazing events]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֗אמֶר | and someone said | Verb, Qal, sequential imperfect third person masculine singular |
| לָאִישׁ֙ | to the man | Preposition, noun common masculine singular absolute |
| לְב֣וּשׁ | clothed of | V-Qal-Inf-c |
| הַבַּדִּ֔ים | linen | Particle, noun common masculine plural absolute |
| אֲשֶׁ֥ר | who | Particle |
| מִמַּ֖עַל | [was] from above | Preposition |
| לְמֵימֵ֣י | [the] water of | Preposition, noun common masculine plural construct |
| הַיְאֹ֑ר | the River | Particle, noun common masculine singular absolute |
| עַד־ | until | Preposition |
| מָתַ֖י | when? | Particle |
| קֵ֥ץ | [will be] [the] end of | Noun common, masculine singular construct |
| הַפְּלָאֽוֹת׃ | the wonders | Particle, noun common feminine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | One of them said to the man dressed in linen, who was above the waters of the river, “How long until the fulfillment of these wonders?” |
| KJV | And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? |
| ASV | And one said to the man clothed in linen, who was above the waters of the river, How long shall it be to the end of these wonders? |
| YLT | and he saith to the one clothed in linen, who [is] upon the waters of the flood, 'Till when [is] the end of these wonders?' |
| WEB | One said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?” |
| BBE | And I said to the man clothed in linen, who was over the waters of the river, How long will it be to the end of these wonders? |
Where they part company is on the interpretation of הַפְּלָאֽוֹת — see How Translations Differ.
The sentence consists of a main clause introducing the speaker and the addressed, followed by a descriptive phrase and a question, creating a clear structure for the dialogue.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 12:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Daniel's Vision of the End Timesgenerated
Daniel 12:6 captures a moment where one of the heavenly beings questions the man in linen about the timeline for the fulfillment of wonders. This inquiry occurs within a broader vision that Daniel experiences, revealing insights into future events and the divine plan. The context is filled with rich imagery and prophetic significance, as seen in earlier chapters where similar themes of revelation and understanding are explored.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 8:16 | And I heard the voice of a man calling from between the banks of the Ulai: “Gabriel, explain the vision to this man.” |
| 2 | Zechariah 1:12–13 | Then the angel of the LORD said, “How long, O LORD of Hosts, will You withhold mercy from Jerusalem and the cities of Judah, with which You have been angry these seventy years?” |
| 3 | Ephesians 3:10 | His purpose was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms, |
| 4 | 1 Peter 1:12 | It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things. |
| 5 | Daniel 10:5–6 | I lifted up my eyes, and behold, there was a certain man dressed in linen, with a belt of fine gold from Uphaz around his waist. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — הַפְּלָאֽוֹת, ha.pe.la.'otgenerated
The word פֶּלֶא (pele') signifies a wonder or miracle, often linked to extraordinary acts of God. It encompasses events that are remarkable and difficult to comprehend, reflecting divine intervention in the world.
In this verse, it emphasizes the miraculous nature of the events being discussed, highlighting the significance of the fulfillment that is anticipated. The plural form indicates multiple wonders, suggesting a series of miraculous occurrences.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of הַפְּלָאֽוֹת as 'wonders.' The BSB, KJV, ASV, YLT, WEB, and BBE all use similar terminology to convey this idea.
Sentence Structuregenerated
The main verb in this verse is וַיֹּ֗אמֶר, and said, which governs the entire sentence. It introduces the dialogue and sets the stage for the question posed.
The structure includes a noun phrase describing the man dressed in linen, followed by a prepositional phrase indicating his position above the waters, and culminates in an interrogative clause that poses the question about the timeline for the wonders.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew וַיֹּ֗אמֶר is rendered as εἶπα (eipa), which also means 'I said.' This choice maintains the directness of the speech act.
The translation of הַפְּלָאֽוֹת as θαυμαστῶν (thaumaston) reflects a focus on the miraculous nature of these events, aligning with the original Hebrew meaning while emphasizing their extraordinary character.
In plain words — the whole versegenerated
Daniel 12:6 presents a scene where one of the heavenly beings asks the man dressed in linen about how long it will be until the fulfillment of certain wonders. This reflects a desire to understand the timing of God's miraculous plans.
Frequently Asked Questionsgenerated
It refers to the prophetic events and miracles that are to occur in the future, as revealed in Daniel's visions.
The man dressed in linen is often interpreted as a heavenly figure or angelic being, symbolizing purity and conveying divine messages.
The question reflects a common human concern about understanding God's timing and the unfolding of His plans.
These wonders are part of the prophetic revelations concerning the end times and God's ultimate plan for His people.
Reflection Questionsgenerated
- What are some wonders or miracles I have witnessed in my own life?
- How can I better understand God's timing in my life and the world around me?
- In what ways do I seek to comprehend the mysteries of faith, similar to Daniel's inquiry?
- How can I share the significance of God's wonders with others?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 12:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd one said to the man clothed with linen,.... One of the angels on one side of the bank of the river spoke to Christ, who appeared in a human form, as a presage of his future incarnation; and as
Read John Gill on Daniel 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And one - namely, of the two (Daniel 12:5).
Read Robert Jamieson on Daniel 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTo the man clothed in linen; to Michael, ; Christ, who seemed to stand between the banks, i.e. in the air above the waters, or upon them, ; upon many people, say some, . How long shall it be to the end of these wonders? the angels themselves inquire into these things, for they do not know all, yea, they are ignorant of many things, .
Read Matthew Poole on Daniel 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 12:6 And [one] said to the man clothed in linen, which [was] upon the waters of the river, How long [shall it be to] the end of these wonders?Ver. 6. And one said,] i.e., An angel inquisitive about the affairs of the Church, for Daniel’ s further information. To the man clothed in linen.] Of whom see Daniel 10:5. Which was upon the waters.] See Daniel 8:16. How long shall it be to the end of these wonders?] i.e., The forementioned mysteries, viz., concerning the saints’ sufferings, the end of the world, the coming of Christ, the resurrection of the dead, life and death everlasting.
Read John Trapp on Daniel 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And one said.—The speaker is evidently one of the persons just mentioned, but the LXX. and St. Jerome suppose Daniel to address the man clothed in white linen, who is obviously the same person who has already spoken (Daniel 10:5, &c.). The position which he occupies is striking. He appears “upon” or (see margin) from above, i.e., hovering over the waters of the Tigris. If, as is frequently the case in the symbolical language of Scripture (see Isaiah 8:6-7, Psalms 93:4), waters or streams are the emblems of nationalities, the Hiddekel will represent the Persian Empire, in the third year of which Daniel had this vision, and the position of the person implies his power to protect his…
Read Charles John Ellicott on Daniel 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. The man clothed in linen] Gabriel, in a human form. Thus he is represented, Daniel 10:5.
Read AdamClarke on Daniel 12 →CambridgeThe Cambridge Bible for Schools and Colleges6. And one] i.e. one of the angels just mentioned, whom Daniel hears speaking (cf. Daniel 8:13). the man clothed in linen] The glorious figure described more fully in Daniel 10:5-6. upon] above, i.e. hovering in the air, above the stream; cf. Daniel 8:16. the wonders] or extraordinary things, viz. the extraordinary trials and sufferings described in Daniel 11:31-36 (cf. the same expression, with regard to the deeds, or words, of Antiochus, in Daniel 8:24 and Daniel 11:36).
Read Cambridge on Daniel 12 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd one said - One of these angels. It would seem that, though before unseen by Daniel, they had been present, and had listened with deep interest to the communication respecting the future which the angel had made to him.
Read Albert Barnes on Daniel 12 →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
One of them said to the man dressed in linen, who was above the waters of the river, “How long until the fulfillment of these wonders?”
One said to the man clothed in linen, who was above the waters of the river, “How long will it be to the end of these wonders?”
One of them said to the man dressed in linen, who was above the waters of the river, “How long until the fulfillment of these wonders?”
One said to the man clothed in linen who was above the waters of the river, “When will the end of these wondrous events occur?”
Tyndale line
And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?
And one said to the man clothed in linen, who was above the waters of the river, How long shall it be to the end of these wonders?
And one said to the man clothed in linen, which was above the waters of the river, How long shall it be to the end of these wonders?
And one said to the man clothed in linen, who was upon the waters of the river, How long shall it be to the end of these wonders?
And one saide vnto the man clothed in linen, which was vpon ye waters of the riuer, When shalbe the ende of these wonders?
Strictly literal
And he said to the man clothed in linen, who was above the waters of the river, How long [is it to] the end of these wonders?
and he saith to the one clothed in linen, who [is] upon the waters of the flood, 'Till when [is] the end of these wonders?'
and he says to the one clothed in linen, who [is] on the waters of the flood, Until when [is] the end of these wonders?
And one said to the man clothed in linen, who was above the waters of the stream, How long shall it be to the end of these wonders?
One of them said to the man clothed in linen, the one who was upstream along the river, “How long will it be to the end of these amazing events?”
From the Latin
And I said to the man that was clothed In linen, that stood upon the waters of the river: How long shall it be to the end of these wonders?
Simplified
One of them asked the man dressed in linen who was above the river's waters, “How long before these outrageous things come to an end?”
And I said to the man clothed in linen, who was over the waters of the river, How long will it be to the end of these wonders?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show significant agreement in the wording of this verse, with 9 of the 12 words matched. The Septuagint's structure differs, but the essential meaning remains consistent with the Hebrew.
וַיֹּ֗אמֶר לָאִישׁ֙ לְב֣וּשׁ הַבַּדִּ֔ים אֲשֶׁ֥ר מִמַּ֖עַל לְמֵימֵ֣י הַיְאֹ֑ר עַד־ מָתַ֖י קֵ֥ץ הַפְּלָאֽוֹת׃
9 of the 12 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 12:6
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word אִישׁ (iysh) means 'man' and can refer to an individual male, a husband, or a human being in general. It encompasses various meanings, including champion and great man, and can also imply 'whosoever' or 'each.' The word is built from a root suggesting existence and is used throughout the Old Testament.
אִישׁ 2166 n.m. man (= vir)
base
H376 אִישׁ man (= vir)
376 'iysh eesh
contracted for 582 (or perhaps rather from an unused root
meaning to be extant); a man as an individual or a male
person; often used as an adjunct to a more definite term (and
in such cases frequently not expressed in
translation):--also, another, any (man), a certain, +
champion, consent, each, every (one), fellow, (foot-,
husband-)man, (good-, great, mighty) man, he, high (degree),
him (that is), husband, man(-kind), + none, one, people,
person, + steward, what (man) soever, whoso(-ever), worthy.
Compare 802.
see HEBREW for 0582
see HEBREW for 0802
אִישׁ (ish) — man.
: man
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: husband.
: husband
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
אִישׁ (ish) — man: anyone.
: anyone/someone
1) man
1a) man, male (in contrast to woman, female)
1b) husband
1c) human being, person (in contrast to God)
1d) servant
1e) mankind
1f) champion
1g) great man
2) whosoever
3) each (adjective)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
The Hebrew word לָבֵשׁ (*labash*) means to put on or wear clothing, and it can refer to both literal and figurative clothing. It is built from a primitive root meaning to wrap around. The entries cover various forms, including Qal, Pual, and Hiphil, indicating different nuances of dressing or being clothed. The word is also noted for its use in a figurative sense, such as being clothed with a spirit.
לָבֵשׁ, לָבַשׁ vb. put on (a garment), wear, clothe, be clothed
Qal
lit. put on (one’s own) garment; = wear (more or less habitually)
very oft. fig., put on, be clothed with
lit. put on
once
clothed with
and the spirit of י׳ clothed itself with Gideon
Pu. arrayed
Hiph. clothe, array with
base
H3847 לָבֵשׁ, לָבַשׁ put on (a garment), wear, clothe, be clothed
3847 labash law-bash'
or labesh {law-bashe'}; a primitive root; properly, wrap
around, i.e. (by implication) to put on a garment or clothe
(oneself, or another), literally or figuratively:--(in)
apparel, arm, array (self), clothe (self), come upon, put (on,
upon), wear.
לָבֵשׁ (la.vash) — to clothe.
1) to dress, wear, clothe, put on clothing, be clothed
1a) (Qal)
1a1) to put on clothes, be clothed, wear
1a2) to put on, be clothed with (fig.)
1b) (Pual) to be fully clothed
1c) (Hiphil) to clothe, array with, dress
Aramaic equivalent: le.vash (לְבֵשׁ "to clothe" H3848)
V-Qal-Inf-c — V-Qal-Inf-cHAamsc
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…
בַּד (bad) refers to white linen, with its derivation remaining uncertain. It is described as flaxen thread or yarn, which is used to make linen garments. The entries do not provide significant disagreement among lexicons.
בַּד, בָּ֑ד n.[m.] white linen (deriv. unknown)
base
H906 בַּד, בָּ֑ד n.[m.] white linen (deriv. unknown)
906 bad bad
perhaps from 909 (in the sense of divided fibres); flaxen
thread or yarn; hence, a linen garment:--linen.
see HEBREW for 0909
בַּד (bad) — linen.
linen, white linen
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
lin'-en (badh, "white linen," used chiefly for priestly robes, buts, "byssus," a fine white Egyptian linen, called in the earlier writings shesh; pesheth, "flax," cadhin; bussos, othonion, linon, sindon): Thread or cloth made of flax.
1. History:
Ancient Egypt was noted for its fine linen (Ge 41:42; Isa 19:9). From it a large export trade was carried on with surrounding nations, including the Hebrews, who early learned the art of spinning from the Egyptians (Ex 35:25) and continued to rely on them for the finest linen (Pr 7:16; Eze 27:7). The culture of flax in Palestine probably antedated the conquest, for in
Linen
(1.) Heb., pishet, pishtah, denotes “flax,” of which linen is made (Isa. 19:9); wrought flax, i.e., “linen cloth”, Lev. 13:47, 48, 52, 59; Deut. 22:11.
Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (
cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus , a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, "The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric."
As is well known, is made of the fine fibers of flax, and was much used by the ancients. Four different words in Hebrew are translated in our Bible, "Linen," "fine linen," and "silk:" PISHTAH, Jud 15:14 Eze 44:17,18; BAD, worn by the priests, Ex 28:42 39:28, and by king David, etc., 2Sa 6:14; SHESH, worn by Joseph when governor of Egypt, Ge 41:42, and by the virtuous woman in Pr 31:22, (see SILK;) and BUTZ, of which the veil of the temple and David’s outer mantle were made,
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
Rel — ParticleHTr
מַ֫עַל (ma'al) refers to the concept of being above or upward. It is primarily used as a noun meaning 'higher part' but appears adverbially and prepositionally in phrases indicating positions such as 'above' or 'on higher ground.' The word is built from a root meaning 'to go up' and is found in various contexts in the Old Testament.
מַ֫עַל 140 subst., higher part, only in adv. and prep. phrases, above, upward
base
H4605 מַ֫עַל subst., higher part, only in adv. and prep. phrases, above, upward
4605 ma`al mah'al
from 5927; properly, the upper part, used only adverbially
with prefix upward, above, overhead, from the top, etc.:--
above, exceeding(-ly), forward, on (X very) high, over,
up(-on, -ward), very.
see HEBREW for 05927
מַ֫עַל (ma.al) — above.
subst
1) higher part, upper part
adv
1a) above
prep
1b) on the top of, above, on higher ground than
with locative
1c) upwards, higher, above
Prep | Adv — PrepositionHR/Acbsc
מַי (mayim) is a Hebrew word meaning 'water' and is used in the plural form. It encompasses various meanings, including literal water, urine, and metaphorical uses related to refreshment or danger. The entries indicate it is derived from a primitive noun and is primarily referenced in contexts involving water.
[מַי] 580 n.m. only pl. מַ֫יִם waters, water
base
H4325 מַי only pl. מַ֫יִם waters, water
4325 mayim mah'-yim
dual of a primitive noun (but used in a singular sense);
water; figuratively, juice; by euphemism, urine, semen:--+
piss, wasting, water(-ing, (-course, -flood, -spring)).
מַי (ma.yim) — water.
1) water, waters
1a) water
1b) water of the feet, urine
1c) of danger, violence, transitory things, refreshment (fig.)
מַי (ma.yim) — Water (Gate).
This name means water, refreshment
Prep | N-mp — Preposition · noun common masculine plural constructHR/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…
יְאֹר (ye'or) refers to a stream or canal, specifically associated with the Nile River in Egypt. It encompasses various watercourses, including collateral canals and trenches, and can also denote rivers in general. The term is of Egyptian origin and highlights the significance of the Nile as a primary water source.
יְאֹר, יְאוֹר n.m. stream of the Nile, stream, canal
base
H2975 יְאֹר, יְאוֹר stream of the Nile, stream, canal
2975 y`or yeh-ore'
of Egyptian origin; a channel, e.g. a fosse, canal, shaft;
specifically the Nile, as the one river of Egypt, including
its collateral trenches; also the Tigris, as the main river of
Assyria:--brook, flood, river, stream.
יְאֹר (ye.or) — Nile.
This name means river, stream, canal
Also named: shi.chor (שִׁיחוֹר "Nile" H7883H)
יְאֹר (ye.or) — stream.
1) river, stream, canal, Nile, Nile-canal
1a) stream, river (Nile)
1b) Nile-arms, Nile-canals
1c) watercourses
1d) shafts (mining)
1e) river (in general)
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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…
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
מָתַי (mathay) is an adverb meaning 'when?' It is derived from an unused root that suggests extension, particularly in relation to time. The word is used interrogatively to ask about timeframes, such as 'how long?' or 'until when?'. It appears in contexts that require a temporal inquiry.
מָתַי 43 interrog.adv. when?
base
H4970 מָתַי when?
4970 mathay maw-thah'ee
from an unused root meaning to extend; properly, extent (of
time); but used only adverbially (especially with other
particle prefixes), when (either relative or
interrogative):--long, when.
מָתַי (ma.tay) — how.
1) when?
1a) with prep
1a1) against when?, until when?, how long?, after how long?
Part — ParticleHTi
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
פֶּ֫לֶא (pele') means 'wonder' or 'marvel,' referring to extraordinary or hard-to-understand events, often associated with God's acts of judgment and redemption. It is derived from a root meaning 'to be extraordinary.' The entries consistently emphasize its connection to miraculous occurrences.
פֶּ֫לֶא n.m. wonder (NH id.; as unusual, extraordinary)
base
H6382 פֶּ֫לֶא wonder
6382 pele' peh'-leh
from 6381; a miracle:--marvellous thing,
wonder(-ful, -fully).
see HEBREW for 06381
פֶּ֫לֶא (pe.le) — wonder.
1) wonder, marvel
1a) wonder (extraordinary, hard to understand thing)
1b) wonder (of God's acts of judgment and redemption)
Art | N-mp — Particle · noun common feminine plural absoluteHTd/Ncfpa