Daniel 2:11 — Word Study
WLCוּמִלְּתָ֨א דִֽי־ מַלְכָּ֤ה שָׁאֵל֙ יַקִּירָ֔ה וְאָחֳרָן֙ לָ֣א אִיתַ֔י דִּ֥י יְחַוִּנַּ֖הּ קֳדָ֣ם מַלְכָּ֑א לָהֵ֣ן אֱלָהִ֔ין דִּ֚י מְדָ֣רְה֔וֹן עִם־ בִּשְׂרָ֖א לָ֥א אִיתֽוֹהִי׃
BSAWhatdîy the kingmelek [ruler, monarch] requestsshᵉʼêl [asks, demands] is so difficultyaqqîyr [rare, honorable] that nolâʼ oneʼochŏrân can tell itchăvâʼ [show, explain] toqŏdâm himmelek exceptlâhên [but, unless] the godsʼĕlâhh [heathen deities, divine beings] whosedîy dwellingmᵉdôwr [place of residence, home] isʼîythay notlâʼ withʻim [among, together with] mortalsbᵉshar [flesh, human beings]
| Greek | English | Parsing |
|---|---|---|
| וּמִלְּתָ֨א | and matter the | Conjunction, noun common feminine singular determined, particle |
| דִֽי־ | which | Conjunction |
| מַלְכָּ֤ה | king the | Noun common both singular determined, particle |
| שָׁאֵל֙ | [is] asking | Verb, Qal, participle (active) masculine singular |
| יַקִּירָ֔ה | [is] difficult | Adj |
| וְאָחֳרָן֙ | and [is] another | Conjunction |
| לָ֣א | not | Particle |
| אִיתַ֔י | there | Noun common, both singular absolute |
| דִּ֥י | who | Conjunction |
| יְחַוִּנַּ֖הּ | he will declare it | Verb piel imperfect third person masculine singular, suffix |
| קֳדָ֣ם | before | Noun common, both singular construct |
| מַלְכָּ֑א | king the | Noun common both singular determined, particle |
| לָהֵ֣ן | except | Conjunction |
| אֱלָהִ֔ין | gods | Noun common, masculine plural absolute |
| דִּ֚י | who | Conjunction |
| מְדָ֣רְה֔וֹן | dwelling place their | Noun common both singular construct, suffix |
| עִם־ | [is] with | Preposition |
| בִּשְׂרָ֖א | flesh | Noun common both singular determined, particle |
| לָ֥א | not | Particle |
| אִיתֽוֹהִי׃ | there it | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.” |
| KJV | And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. |
| ASV | And it is a rare thing that the king requireth, and there is no other that can show it before the king, except the gods, whose dwelling is not with flesh. |
| YLT | and the thing that the king is asking [is] precious, and others are there not that do shew it before the king, save the gods, whose dwelling is not with flesh.' |
| WEB | It is a rare thing that the king requires, and there is no other who can show it before the king except the gods, whose dwelling is not with flesh.” |
| BBE | The king's request is a very hard one, and there is no other who is able to make it clear to the king, but the gods, whose living-place is not with flesh. |
Where they part company is לָהֵ֣ן — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, emphasizing the impossibility of the task and the separation between the divine and human realms.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֱלָהּ
verbשְׁאֵל
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 2:11
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The King's Impossible Requestgenerated
Daniel 2:11 describes the Chaldeans’ response to the king's demand for an interpretation of his dream. They express that the request is beyond human capability, indicating that only divine beings can provide the answer. This reflects the tension between human limitations and the divine realm, emphasizing the need for revelation from the gods, as seen in the context of the Babylonian court.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:27–28 | Daniel answered the king, “No wise man, enchanter, medium, or magician can explain to the king the mystery of which he inquires. |
| 2 | Daniel 5:11 | There is a man in your kingdom who has the spirit of the holy gods in him. In the days of your father he was found to have insight, intelligence, and wisdom like that of the gods. Your father, King Nebuchadnezzar, appointed him chief of the magicians, enchanters, astrologers, and diviners. Your own father, the king, |
| 3 | Genesis 41:39 | Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one as discerning and wise as you. |
| 4 | Exodus 8:19 | “This is the finger of God,” the magicians said to Pharaoh. But Pharaoh’s heart was hardened, and he would not listen to them, just as the LORD had said. |
| 5 | Matthew 19:26 | Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — יַקִּירָ֔ה, ya.ki.Rahgenerated
The word יַקִּירָ֔ה (yaqqiyr) is an adjective that means 'difficult' or 'honorable.' It conveys a sense of something that is rare or esteemed, suggesting that the king's request holds significant weight and is not easily fulfilled. The parsing as an adjective indicates that it describes the nature of the request, highlighting its challenging aspect.
This word appears infrequently, only twice in the Old Testament, emphasizing its unique usage in this context. The Chaldeans use it to express the extraordinary nature of the king's demand, which is beyond ordinary human capacity.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of the verse. The BSB uses difficult, which is also reflected in the KJV and ASV, maintaining the sense of challenge inherent in יַקִּירָ֔ה.
Where they part company is in the rendering of לָהֵ֣ן. The BSB and several others use except, while the BBE opts for but, indicating a slight difference in how the exception is framed.
Sentence Structuregenerated
The finite verb שָׁאֵל֙ (sha'el) governs the subject of the king's request, with a complex structure that includes a predicate describing the request's nature and an exception clause indicating who can respond. The sentence is structured to emphasize the impossibility of the task at hand.
The main clause is followed by a series of phrases that elaborate on the nature of the request, including an adverbial clause indicating the impossibility of human response and a prepositional phrase that clarifies the relationship between the gods and mortals.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכָּ֤ה as βασιλεῦ (basileus), indicating the royal authority of the king. This choice aligns with the Hebrew meaning but also reflects the Greek understanding of kingship.
For אֱלָהִ֔ין, the LXX uses ἄγγελος (angelos), which shifts the focus from gods to messengers, suggesting a different interpretation of how divine communication might occur in this context.
In plain words — the whole versegenerated
Daniel 2:11 shows the Chaldeans telling the king that his request is too difficult for anyone to fulfill, as only the gods can provide the answer, and they do not live among humans. This highlights the separation between the divine and mortal realms.
Frequently Asked Questionsgenerated
It suggests that the request is beyond human ability to fulfill, requiring divine intervention.
They imply that the knowledge needed to interpret the king's dream is not accessible to humans, as it belongs to the divine realm.
This emphasizes the separation between the divine and human worlds, indicating that humans cannot access divine knowledge without special revelation.
It shows their understanding of the limitations of human wisdom and the reliance on divine beings for knowledge and insight.
Reflection Questionsgenerated
- What are some challenges in my life that feel beyond my control, and how can I seek divine guidance?
- In what ways do I rely on my own understanding rather than seeking wisdom from God?
- How can I cultivate a deeper awareness of the divine presence in my daily life?
- What does it mean to me that the gods do not dwell among mortals?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, arguing that the Chaldeans recognize the limits of human understanding when faced with the king's request.
The Chaldeans responded, Wherefore it is not possible to know precisely what you [the king] thought. What is humanly possible, they said, you may require from us, but not that which is beyond our nature.Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it is a rare thing the king requireth, e.] Meaning not scarce, or seldom heard of for they had before asserted it never had been required; but that it was hard and difficult, yea, with them, and
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Chaldeans bring three arguments to convince the king. 1. There is not a man upon earth can show the king’ s matter. 2. There is no king requires such a thing of any magician. 3. None but the gods can do this. The Chaldeans with other Gentiles did believe more gods than one and the supreme deity or deities did not meddle with the affairs of men, but had the cognizance by inferior or intermediate demons. So Plato and many of them held. The meaning then is this, Seeing there are some things that God, who knoweth all things, will not communicate the knowledge of to men, and hath not done it to us, it is therefore a singular and unreasonable thing the king should require it of us, and that…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:11 And [it is] a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.Ver. 11. And it is a rare thing.] Exceeding man’ s wit. Except the gods, whose dwelling is not with flesh.] They cohabit not with men, that we might converse and confer with them. Here these wizards (1.) Superstitiously affirm a multitude of gods, which the wiser heathens denied, Thales, Pythagoras, Socrates, Plato, Chrysippus, &c. (2.) They deny God’ s providence, as did also the Epicures, who held that the gods did nothing out of themselves. The Peripatetics also held that they had nothing to do with things below the…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) A rare thing—i.e., a difficult matter. The difficulty is so great, that the gods whose dwelling is not with flesh are alone able to solve it. Here the reference is to a doctrine of Babylonian theology, according to which every man from his birth onward had a special deity attached to him as his protector. It lived in him, or “dwelt with flesh,” as the wise men here remark. The deity, being united to the man, became a partaker of human infirmities. For instance, it was subject to the action of evil spirits, and to the influence of the spirits of sickness to such an extent that it might injure the person whom it was bound to protect. Even these deities, the wise men urge, cannot do what…
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges11. rare] difficult: properly heavy. The word has the same sense sometimes in Syriac, as Exodus 18:18, in the Peshiṭ ?tâ.requireth] asketh (as Daniel 2:10), which indeed is all that the translators of 1611 meant by their rendering: for require formerly did not express the idea now attaching to the word of demanding as a right. So elsewhere in A.V., as 2 Samuel 12:20; Proverbs 30:7 (R.V. asked); Ezra 8:22 (R.V. ask); and in P.B.V. of the Psalms, as Psalms 27:4; Psalms 38:16; Psalms 40:9; Psalms 51:6; Psalms 137:3. shew] declare. whose dwelling is not with flesh] i.e. who are superhuman, supra-mundane beings.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd it is a rare thing that the king requireth - Chaldee, יקירה yaqqı̂yrâh - meaning, “choice, valuable, costly;” then, “heavy, hard, difficult.” Greek, βαρύς barus.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible10-13. The magicians in utter desperation now appeal to the king’s sense of justice and to the lack of precedent, “forasmuch as no king, be he never so great and powerful” (R.V., margin) had ever
Read Daniel Denison Whedon on Daniel 2 →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
What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.”
It is a rare thing that the king requires, and there is no other who can show it before the king except the gods, whose dwelling is not with flesh.”
What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.”
What the king is asking is too difficult, and no one exists who can disclose it to the king, except for the gods – but they don’t live among mortals!”
Tyndale line
And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
And it is a rare thing that the king requireth, and there is no other that can show it before the king, except the gods, whose dwelling is not with flesh.
And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
And it is a rare thing that the king requireth, and there is no other that can show it before the king, except the gods, whose dwelling is not with flesh.
For it is a rare thing that the King requireth, and there is none other that can declare it before the King, except the gods whose dwelling is not with flesh.
Strictly literal
For the thing that the king demandeth is extraordinary, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
and the thing that the king is asking [is] precious, and others are there not that do shew it before the king, save the gods, whose dwelling is not with flesh.'
and the thing that the king is asking [is] precious, and there are no others that show it before the king, except the gods, whose dwelling is not with flesh.”
And the matter which the king requireth is difficult, and there is no other that can tell it before the king, except the gods, whose dwelling is not with flesh.
What the king demands is difficult, and there is no one who can tell it to the king except the gods, and they do not live among humans.”
From the Latin
For the thing that thou askest, O king, is difficult; nor can any one be found that can shew it before the king, except the gods, whose conversation is not with men.
Simplified
What Your Majesty is asking is impossible! No one can tell Your Majesty what you dreamed, except the gods, and they do not live among us mortals.”
The king's request is a very hard one, and there is no other who is able to make it clear to the king, but the gods, whose living-place is not with flesh.
Word by word, the decisions they made
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 (MT) presents the verse as a statement about the difficulty of the king's request, asserting that only the gods can provide the answer, as they do not dwell with mortals. The Septuagint (LXX) aligns closely with the MT, matching 16 of the 20 words, although its word order and articles differ, reflecting a translation rather than a direct correspondence. The Dead Sea Scrolls (4Q112) contain fragments that support the MT's wording but are incomplete, with some words restored by an editor. Overall, the MT, LXX, and the surviving fragments from the Dead Sea Scrolls agree on the essential meaning of the verse, emphasizing the divine nature of the knowledge sought by the king.
וּמִלְּתָ֨א דִֽי־ מַלְכָּ֤ה שָׁאֵל֙ יַקִּירָ֔ה וְאָחֳרָן֙ לָ֣א אִיתַ֔י דִּ֥י יְחַוִּנַּ֖הּ קֳדָ֣ם מַלְכָּ֑א לָהֵ֣ן אֱלָהִ֔ין דִּ֚י מְדָ֣רְה֔וֹן עִם־ בִּשְׂרָ֖א לָ֥א אִיתֽוֹהִי׃
16 of the 20 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.
[ומלת] [א] די מלכ [א] [שאל] [יקירה] [ואחרן] [לא] [איתי] [די] [יחונ׳ה] [קדם] [מלכ] [א] [להן] אלהין [די] [מדר׳הון] [עם] [בשר] [א] [לא] [איתו׳הי]
1 word on the leather — 2 partly restored, 21 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 2:11
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
AC/Ncfsd/Ta — Conjunction · noun common feminine singular determined · particleAC/Ncfsd/Ta
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שְׁאֵל (sh'el) means to ask or request. It can refer to asking for something or inquiring about a matter. The word is related to the Hebrew root found in H7592, which also conveys similar meanings. There are no noted disagreements among the lexicons regarding its definition.
שְׁאֵל vb. ask (v. BH [v.ag.aa]);—Pe.
ask for, request
inquire about, for
base
H7593 שְׁאֵל ask (v. BH [7592]);—Pe. . ask for, request
. inquire about, for
7593 sh'el sheh-ale'
(Aramaic) corresponding to 7592:--ask, demand, require.
see HEBREW for 07592
שְׁאֵל (she.el) — to ask.
1) to ask
1a) (P'al)
1a1) to ask for, request
1a2) to enquire for or about
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
יַקִּיר (yaqqiyr) is an adjective meaning honorable, rare, or noble. It can also imply something that is difficult. The word is built from a root that suggests nobility and rarity, and it appears in contexts that highlight its esteemed qualities.
[יַקִּיר] adj. honourable, difficult
base
H3358 יַקִּיר
3358 yaqqiyr yak-keer'
(Aramaic) corresponding to 3357:--noble, rare.
see HEBREW for 03357
יַקִּיר (yaq.qir) — honorable.
1) rare, noble, famous, difficult
1a) honourable
1b) difficult (meton)
Adj — AdjAAafsa
אׇחֳרָן (ochoran) is an Aramaic word meaning 'another' or 'other.' It derives from the root of אַחֵר (acher), which also means 'another.' The entries consistently define it as an adjective, with no significant disagreement noted among the lexicons.
אׇחֳרָן adj.m. another
base
H321 אׇחֳרָן
321 'ochoran okh-or-awn'
(Aramaic) from 311; the same as 317; other:--(an-)other.
see HEBREW for 0311
see HEBREW for 0317
אׇחֳרָן (o.cho.ran) — another.
other, another
Aramaic of a.cher (אַחֵר "another" H0312)
Adj | Adj — ConjunctionAC/Aabsa
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
Adj | Suff — Noun common · both singular absoluteANcbsa
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
Adj | Suff — Verb piel imperfect third person masculine singular · suffixAVpi3ms/Sp3fs
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
Adj — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
לָהֵן (laḥen) is an Aramaic conjunction meaning 'except' or 'but.' It can also mean 'therefore' or 'however.' The entries suggest it is used to indicate exceptions or contrasts in a sentence.
לָהֵן conj. except, but
base
H3861 לָהֵן
3861 lawhen law-hane'
(Aramaic) corresponding to 3860; therefore; also
except:--but, except, save, therefore, wherefore.
see HEBREW for 03860
לָהֵן (la.hen) — except.
1) therefore
2) except, but
2a) except (with negative)
2b) however, but
Adj — ConjunctionAC
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · masculine plural absoluteANcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
מְדוֹר (mdowr) refers to a dwelling or dwelling-place. It is derived from a root meaning to dwell and is noted in both Hebrew and Aramaic contexts. The entries indicate that it can refer to a general place of residence. The word appears in Daniel 2:11, where it is used in the context of a dwelling.
ref
H4070a מְדוֹר dwelling-place H4070b מְדָר id. [4070a]
4070 mdowr med-ore'
(Aramaic) or mdor (Aramaic) {med-ore'}; or mdar (Aramaic)
{med-awr'}; from 1753; a dwelling:--dwelling.
see HEBREW for 01753
מְדוֹר (me.dor) — dwelling.
dwelling place
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
מְדָר (me.dar) — dwelling.
dwelling
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj — PrepositionAR
בְּשַׁר (be.shar) means 'flesh' in Hebrew and is an Aramaic term corresponding to the Hebrew word בָּשָׂר (ba.sar, H1320). The entries consistently define it as flesh without additional nuances or disagreements.
בְּשַׁר n.m. flesh
base
H1321 בְּשַׁר
1321 bsar bes-ar'
(Aramaic) corresponding to 1320:--flesh.
see HEBREW for 01320
בְּשַׁר (be.shar) — flesh.
flesh
Aramaic of ba.sar (בָּשָׂר "flesh" H1320)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
@basar, she'er):
1. Etymology:
Used in all senses of the word, the latter, however, most frequently in the sense of kin, family, relationship (compare sha'arah, "kins-woman," Le 18:17): Le 18:6; 25:49; Pr 11:17; Jer 51:35, and probably Ps 73:26. In all other places she'er means "flesh" = body (Pr 5:11) or = food (Ps 78:20,27; Mic 3:2,3). Tibhchah, is "(slaughtered) flesh for food," "butcher's meat" (1Sa…
Flesh
In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression “heart of flesh” (Ezek. 11:19). The expression “my flesh and bone” (
[FLOOD]
The substance of which the bodies of men and animals are composed. In the Bible, besides the ordinary sense, Job 33:25, it denotes mankind as a race, Ge 6:12 Ps 145:21 Isa 40:5-6; and all living creatures on the earth, Ge 6:17,19. It is often used in opposition to "spirit," as we use body and soul, Job 14:22; and sometimes means the body as animated and sensitive, Mt 26:41, and the seat of bodily appetites, Pr 5:11
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms