Daniel 2:23 — Word Study
WLCלָ֣ךְ׀ אֱלָ֣הּ אֲבָהָתִ֗י מְהוֹדֵ֤א וּמְשַׁבַּח֙ אֲנָ֔ה דִּ֧י חָכְמְתָ֛א וּגְבוּרְתָ֖א יְהַ֣בְתְּ לִ֑י וּכְעַ֤ן הֽוֹדַעְתַּ֙נִי֙ דִּֽי־ בְעֵ֣ינָא מִנָּ֔ךְ דִּֽי־ מִלַּ֥ת מַלְכָּ֖א הוֹדַעְתֶּֽנָא׃
BSAO Godʼĕlâhh [Eloah, the supreme Creator] of my fathersʼab [ancestors, heritage] Iʼănâʼ give thanksyᵉdâʼ [express gratitude, praise] and praiseshᵉbach [worship, adore] becausedîy You have givenyᵉhab wisdomchokmâh [insight, discernment] and powergᵉbûwrâh [might, strength] ◂And nowkᵉʻan [at this time, currently] You have made known to meyᵉdaʻ [revealed, disclosed] whatdîy we have requestedbᵉʻâʼ [asked, sought] fordîy You have made known to usyᵉdaʻ [revealed, declared] the dreammillâh [vision, revelation] of the kingmelek [ruler, monarch]
| Greek | English | Parsing |
|---|---|---|
| לָ֣ךְ׀ | the object marker you | Preposition, suffix |
| אֱלָ֣הּ | O God of | Noun common, both singular construct |
| אֲבָהָתִ֗י | fathers my | Noun common feminine singular construct, suffix |
| מְהוֹדֵ֤א | [am] praising | Verb, Hiphil, participle (active) masculine singular |
| וּמְשַׁבַּח֙ | and [am] praising | Conjunction, verb piel participle (active) masculine singular |
| אֲנָ֔ה | I | Pronoun |
| דִּ֧י | that | Conjunction |
| חָכְמְתָ֛א | wisdom | Noun common feminine singular determined, particle |
| וּגְבוּרְתָ֖א | and power | Conjunction, noun common feminine singular determined, particle |
| יְהַ֣בְתְּ | you have given | Verb, Qal, perfect second person masculine singular |
| לִ֑י | to me | Preposition, suffix |
| וּכְעַ֤ן | and now | Conjunction, adverb |
| הֽוֹדַעְתַּ֙נִי֙ | you have made known to me | Verb hiphil perfect second person masculine singular, suffix |
| דִּֽי־ | that | Conjunction |
| בְעֵ֣ינָא | we asked | Verb, Qal, perfect first person common plural |
| מִנָּ֔ךְ | from you | Preposition, suffix |
| דִּֽי־ | that | Conjunction |
| מִלַּ֥ת | [the] matter of | Noun common, feminine singular construct |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| הוֹדַעְתֶּֽנָא׃ | you made known to us | Verb hiphil perfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.” |
| KJV | I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. |
| ASV | I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desired of thee; for thou hast made known unto us the king’s matter. |
| YLT | Thee, O God of my fathers, I am thanking and praising, for wisdom and might Thou hast given to me; and now, Thou hast caused me to know that which we have sought from Thee, for the king's matter Thou hast caused us to know.' |
| WEB | I thank you and praise you, O God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.” |
| BBE | I give you praise and worship, O God of my fathers, who have given me wisdom and strength, and have now made clear to me what we were requesting from you: for you have given us knowledge of the king's business. |
Where they part company is בְעֵ֣ינָא — see How Translations Differ.
The structure consists of a main clause followed by causal and adverbial clauses, indicating the reasons for Daniel's gratitude.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנָה
verbידה
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 2:23
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 Prayer of Thanksgenerated
Daniel 2:23 is part of Daniel's response to God after He revealed the king's dream and its interpretation to him. This prayer highlights Daniel's gratitude and recognition of God's sovereignty and wisdom. It follows a moment of crisis when the king demanded an interpretation from his wise men, which they could not provide, leading Daniel to seek God earnestly.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Chronicles 29:13 | Now therefore, our God, we give You thanks, and we praise Your glorious name. |
| 2 | Psalm 50:14 | Sacrifice a thank offering to God, and fulfill your vows to the Most High. |
| 3 | Psalm 103:1–4 | Bless the LORD, O my soul; all that is within me, bless His holy name. |
| 4 | Isaiah 12:1 | In that day you will say: “O LORD, I will praise You. Although You were angry with me, Your anger has turned away, and You have comforted me. |
| 5 | Matthew 11:25 | At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. |
The Treasury of Scripture Knowledge — 26 references, hung on the phrase they belong to
The Key Word — חָכְמְתָ֛א, cha.khe.me.Ta'generated
The word חָכְמְתָ֛א (cha.khe.me.Ta') translates to 'wisdom' and is derived from the root חָכְמָה (chokmah). It encompasses the idea of insight and discernment, particularly in ethical and religious contexts. In this verse, it signifies the divine wisdom granted to Daniel by God, enabling him to understand the king's dream.
This term, used in an Aramaic context, emphasizes the profound nature of wisdom as a gift from God. Daniel acknowledges that this wisdom is not of his own making but is bestowed upon him for a specific purpose — to reveal the mysteries of the king's dreams.
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. The BSB has wisdom and power, and so do the KJV and ASV: all three maintain the essential meaning of the original Hebrew.
Where others part company with the BSB they part company over the verb יְהַ֣בְתְּ — you have given (BSB) versus granted (KJV) or bestowed (YLT). The differences reflect nuances in the understanding of divine provision.
Sentence Structuregenerated
The main finite verb is יְהַ֣בְתְּ, you have given, which governs the entire clause. The structure includes several phrases: a prepositional phrase indicating to whom Daniel is speaking, a noun phrase expressing what is given, and additional clauses that elaborate on the request and revelation.
The sentence flows from Daniel's expression of gratitude to the specifics of what God has provided, showcasing a clear hierarchy of thought: acknowledgment of God, the gifts received, and the revelation of the king's dream.
Septuagint Backgroundgenerated
In the Septuagint, חָכְמְתָ֛א is rendered as σοφίαν (sophian), meaning 'wisdom.' This choice aligns with the general Greek understanding of wisdom as a divine quality, emphasizing the connection between God and the wisdom granted to Daniel.
The use of σοφίαν in the LXX highlights the continuity of thought from Hebrew to Greek, maintaining the significance of divine wisdom in the context of revelation and understanding.
In plain words — the whole versegenerated
Daniel 2:23 shows Daniel thanking God for giving him wisdom and power to understand the king's dream. He acknowledges that this knowledge was revealed to him after he and his friends sought God's help.
Frequently Asked Questionsgenerated
Daniel is recognizing that true wisdom and strength come from God, enabling him to interpret the king's dream.
This title emphasizes Daniel's connection to his heritage and the faith of his ancestors, acknowledging the continuity of God's relationship with His people.
It signifies divine revelation, where God discloses hidden truths and mysteries that are beyond human understanding.
Daniel's acknowledgment of God's wisdom and power illustrates the belief that God is in control of events and can reveal knowledge to those who seek Him.
Reflection Questionsgenerated
- In what ways have I experienced God's wisdom in my own life?
- How can I cultivate a deeper relationship with God, like Daniel did?
- What does it mean to me to acknowledge my heritage in faith?
- How can I seek God's guidance in my current challenges?
The early church on this verse — how the Fathers read it
Early church fathers comment on Daniel's prayer, emphasizing God's revelation and the importance of divine wisdom in understanding His will.
"Because Thou hast given me wisdom and might." We ought therefore to mark the goodness of God, how He straightway reveals and shows (Himself) to the worthy, and to those that fear Him, fulfilling their prayers and supplications,Early Church Fathers on Daniel 2 →
Verse 23. "I confess Thee, O god of my fathers, and I praise Thee because Thou hast granted me wisdom and strength." Lest it should seem to be an achievement of his own deserving,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI thank thee, and praise thee, O thou God my fathers,.... His remote ancestors, Abraham, Isaac, and Jacob, and more near progenitors, to whom God had made promises, and revealed his secrets in time
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere he gives his God another distinguishing title from all the gods of the heathen, he calls him the God of his fathers, meaning the covenant made with Abraham, &c., to whom and their seed God revealed his saving knowledge, which he did not to the heathen. God is the God of all by the kingdom of his power, but the God of his church only according to the kingdom of his grace. Thou hast now made known unto us the king’ s matter; in which words he intimates a twofold privilege; the one that, as the son of such fathers, he obtained the grace and favour of God in giving him safety and wisdom; the other, that he found him a God hearing prayer, and that in a thing of a high nature, he made known…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:23 I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast [now] made known unto us the king’ s matter.Ver. 23. I thank thee, and praise thee.] A gracious man is a grateful man; there is the same word in Greek (÷áñéò) for grace and gratitude. See on Daniel 2:22. A thankful man will enumerate God’ s mercies, and redouble his praises. O thou God of my fathers.] The very best inheritance that we can leave our children is the true God. Who hast given me wisdom and might.] Wisdom to dive into deep matters, and might to manage it.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Who hast given me.—The Hebrew perfect represents what has already occurred and still continues. (See Jeremiah 2:2.) The wisdom spoken of here does not refer to the dream, but to the same subjects as in Daniel 1:7. God of my fathers.—Comp. 1 Kings 18:36, Psalms 105 God dealt gloriously with Israel of old. He continues to be faithful to His promises to Israel by blessing Daniel’s education in secular subjects, and finally by the dream. Observe that to Daniel each appears alike supernatural, his proficiency in Chaldean wisdom, and his skill in interpreting dreams.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. I thank thee and praise thee] No wonder he should feel gratitude, when God by this merciful interference had saved both the life of him and his fellows; and was about to reflect the highest credit on the God of the Jews, and on the people themselves.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges23. Thee, O God of my fathers, do I thank and praise] ‘God of my fathers,’ i.e., the same as of old, unchanged among the changes of human generations, and still able to help and defend His servants. Cf. ‘God of thy (Israel’s) fathers,’ Deuteronomy 1:21; Deuteronomy 6:3; Deuteronomy 12:1, al.wisdom and might] a share of His own attributes (Daniel 2:20): ‘might,’ however, rather in the special sense of moral strength, enabling Daniel, for instance, to remain firm in his religion (Daniel 1:8).
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleI thank thee, and praise thee, O thou God of my fathers - By his “fathers” here, Daniel refers doubtless to the Jewish people in general, and not to his own particular ancestors.
Read Albert Barnes 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
To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.”
I thank you and praise you, O God of my fathers, who have given me wisdom and might, and have now made known to me what we desired of you; for you have made known to us the king’s matter.”
To You, O God of my fathers, I give thanks and praise, because You have given me wisdom and power. And now You have made known to me what we have requested, for You have made known to us the dream of the king.”
O God of my fathers, I acknowledge and glorify you, for you have bestowed wisdom and power on me. Now you have enabled me to understand what I requested from you. For you have enabled me to understand the king’s dilemma.”
Tyndale line
I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter.
I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desired of thee; for thou hast made known unto us the king’s matter.
I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desired of thee: for thou hast made known unto us the king’s matter.
I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known to me now what we desired of thee: for thou hast now made known to us the king's matter.
I thanke thee and prayse thee, O thou God of my fathers, that thou hast giuen mee wisedome and strength, and hast shewed me nowe the thing that wee desired of thee: for thou hast declared vnto vs the kings matter.
Strictly literal
I thank thee, and I praise thee, O God of my fathers, Who hast given me wisdom and might, And hast made known unto me already what we desired of thee; For thou hast made known unto us the king's matter.
Thee, O God of my fathers, I am thanking and praising, for wisdom and might Thou hast given to me; and now, Thou hast caused me to know that which we have sought from Thee, for the king's matter Thou hast caused us to know.'
You, O God of my fathers, I am thanking and praising, for wisdom and might You have given to me; and now, You have caused me to know that which we have sought from You, for the king’s matter You have caused us to know.”
To thee, O God of my father, do I give thanks, and I praise thee, who hast given me wisdom and might, and because thou hast made known unto me what we prayed for of thee; for thou hast made known unto us the king's matter.
God of my ancestors, I thank you and praise you for the wisdom and power you gave to me. Now you have made known to me what we asked of you, you have made known to us the matter that concerns the king.”
From the Latin
To thee, O God of our fathers, I give thanks, and I praise thee: because thou hast given me wisdom and strength: and now thou hast shewn me what we desired of thee, for thou hast made known to us, the king’s discourse.
Simplified
I give thanks and praise to you, God of my fathers, for you have given me wisdom and power. Now you have revealed to me what we asked you; you have revealed to us the king's dream.”
I give you praise and worship, O God of my fathers, who have given me wisdom and strength, and have now made clear to me what we were requesting from you: for you have given us knowledge of the king's business.
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 of Daniel 2:23 expresses gratitude to God for wisdom and power, and it closely aligns with the wording found in the Dead Sea Scrolls (4Q112), although some words are partly restored or supplied by an editor. The Septuagint, while not providing a direct word-for-word translation, matches 17 of the 20 words in the Masoretic Text, indicating a strong agreement overall in the core message, though the specific wording and structure differ due to its translation style.
לָ֣ךְ׀ אֱלָ֣הּ אֲבָהָתִ֗י מְהוֹדֵ֤א וּמְשַׁבַּח֙ אֲנָ֔ה דִּ֧י חָכְמְתָ֛א וּגְבוּרְתָ֖א יְהַ֣בְתְּ לִ֑י וּכְעַ֤ן הֽוֹדַעְתַּ֙נִי֙ דִּֽי־ בְעֵ֣ינָא מִנָּ֔ךְ דִּֽי־ מִלַּ֥ת מַלְכָּ֖א הוֹדַעְתֶּֽנָא׃
17 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.
ל׳ך לאלה אבהת׳י מהודא ומשבח [אנה] די חכמת א ונהי יהבת [ל׳י] [וכען] הודעת׳ני די בעינא מנ׳ך די מלת [מלכ] [א] [הודעת׳נא]
13 words on the leather — 3 partly restored, 6 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 2:23
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.
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
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 · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַב (ab) means 'father' in Hebrew and is also used in Aramaic. The entries confirm that it is a noun and emphasize its meaning as a parental figure.
[אַב, אַבָּא] n.m. father
base
H2 [אַב, אַבָּא] father
2 'ab ab
(Aramaic) corresponding to 1:--father.
see HEBREW for 01
אַב (av) — father.
father
Aramaic of av (אָב "father" H0001)
Adj | Suff — Noun common feminine singular construct · suffixANcfsc/Sp1bs
יְדָא (yda') is an Aramaic verb meaning 'to praise' or 'to give thanks.' It is related to the Hebrew word יָדָה (yadah, H3034). The entries indicate its use in the Haphal form, suggesting a passive or causative aspect of praising.
[יְדָא] vb. Haph. praise
base
H3029 יְדָא
3029 yda' yed-aw'
(Aramaic) corresponding to 3034; to praise:--(give)
thank(-s).
see HEBREW for 03034
יְדָא (ye.da) — to praise.
(Aphel) to praise, give thanks
Aramaic of ya.dah (יָדָה "to give thanks" H3034)
Adj — Verb · Hiphil · participle (active) masculine singularAVhrmsa
שְׁבַח (shbach) means to praise or laud, with a specific emphasis on adulation and adoration. It is an Aramaic term related to the Hebrew root שָׁבַח (sha.vach). The entries consistently highlight its use in a context of praise, but do not specify particular verses.
[שְׁבַח] vb. Pa. laud, praise
base
H7624 שְׁבַח
7624 shbach sheb-akh'
(Aramaic) corresponding to 7623; to adulate, i.e.
adore:--praise.
see HEBREW for 07623
שְׁבַח (she.vach) — to praise.
(Pael) to laud, praise, adulate, adore
Aramaic of sha.vach (שָׁבַח "to praise" H7623B)
Adj | V-Piel — Conjunction · verb piel participle (active) masculine singularAC/Vprmsa
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
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
חׇכְמָה (chokmah) means 'wisdom' in Hebrew. It is related to the Aramaic term for wisdom and is noted in various contexts within the Old Testament. The entries consistently define it as wisdom without significant disagreement among the lexicons.
חׇכְמָה n.f. wisdom
base
H2452 חׇכְמָה
2452 chokmah khok-maw'
(Aramaic) corresponding to 2451; wisdom:--wisdom.
see HEBREW for 02451
חׇכְמָה (chokh.mah) — wisdom.
wisdom
Aramaic of chokh.mah (חׇכְמָה "wisdom" H2451)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
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…
גְּבוּרָה (gbuwrah) refers to 'might' or 'power.' It is derived from the related word גְּבוּרָה (ge.vu.rah), which also means 'might.' The term appears in Aramaic contexts and emphasizes strength or power.
[גְּבוּרָה] n.f. might
base
H1370 גְּבוּרָה
1370 gbuwrah gheb-oo-raw'
(Aramaic) corresponding to 1369; power:--might.
see HEBREW for 01369
גְּבוּרָה (ge.vu.rah) — might.
might
Aramaic of ge.vu.rah (גְּבוּרָה "might" H1369)
Adj | N-fs | Art — Conjunction · noun common feminine singular determined · particleAC/Ncfsd/Ta
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb · Qal · perfect second person masculine singularAVqp2ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
Adj | Adv — Conjunction · adverbAC/D
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj | Suff — Verb hiphil perfect second person masculine singular · suffixAVhp2ms/Sp1bs
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
בְּעָא (b`a') is an Aramaic verb meaning to ask, seek, or request. It covers a range of actions including making a petition or praying. This word appears only in the book of Daniel, where it is used in contexts related to seeking favor or making requests.
בְּעָא vb. ask, seek, only Dn
Pe.
ask, request
seek
Pa. resort (for favours)
base
H1156 בְּעָא
1156 b`a' beh-aw'
(Aramaic) or b ah (Aramaic) {beh-aw'}; corresponding to 1158;
to seek or ask:--ask, desire, make (petition), pray, request,
seek.
see HEBREW for 01158
בְּעָא (be.a) — to ask.
1) to ask, seek, request, desire, pray, make petition
1a) (P'al)
1a1) to ask, request
1a2) to seek (for favour)
Adj — Verb · Qal · perfect first person common pluralAVqp1cp
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR/Sp2ms — Preposition · suffixAR/Sp2ms
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
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
Adj — Noun common · feminine singular constructANcfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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…
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj | Suff — Verb hiphil perfect second person masculine singular · suffixAVhp2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we