Daniel 2:38 — Word Study
WLCוּבְכָל־ דִּ֣י דָֽיְרִ֣ין בְּֽנֵי־ אֲ֠נָשָׁא חֵיוַ֨ת בָּרָ֤א וְעוֹף־ שְׁמַיָּא֙ יְהַ֣ב בִּידָ֔ךְ וְהַשְׁלְטָ֖ךְ בְּכָלְּה֑וֹן אַנְתְּ ה֔וּא רֵאשָׁ֖ה דִּ֥י דַהֲבָֽא׃
BSAWhereverkôl the sonsbên [children] of menʼĕnâsh or beastschêyvâʼ [wild animals] of the fieldbar [open areas, countryside] or birdsʻôwph [fowl, winged creatures] of the airshâmayin [heaven, sky] dwelldûwr [reside, live] He has given [them]yᵉhab [provided, bestowed] into your handyad [power, control] and has made you rulershᵉlêṭ■ [appointed, established, king, sovereign] over them allkôl [everything, the entirety] You [are]ʼantâh thathûwʼ headrêʼsh [chief, leader] ofdîy golddᵉhab [precious metal, valuable treasure]
| Greek | English | Parsing |
|---|---|---|
| וּבְכָל־ | and over all | Conjunction, preposition, noun common both singular absolute |
| דִּ֣י | that | Conjunction |
| דָֽיְרִ֣ין | [are] dwelling | Verb, Qal, participle (active) masculine plural |
| בְּֽנֵי־ | [the] sons of | Noun common, masculine plural construct |
| אֲ֠נָשָׁא | humankind | Noun common both singular determined, particle |
| חֵיוַ֨ת | [the] animal[s] of | Noun common, feminine singular construct |
| בָּרָ֤א | field the | Noun common both singular determined, particle |
| וְעוֹף־ | and [the] bird[s] of | Conjunction, noun common both singular construct |
| שְׁמַיָּא֙ | heavens the | Noun common masculine plural determined, particle |
| יְהַ֣ב | he has given | Verb, Qal, perfect third person masculine singular |
| בִּידָ֔ךְ | in hand your | Preposition, noun common both singular construct, suffix |
| וְהַשְׁלְטָ֖ךְ | and he has made ruler you | Conjunction, verb hiphil perfect third person masculine singular, suffix |
| בְּכָלְּה֑וֹן | over all of them | Preposition, noun common both singular construct, suffix |
| אַנְתְּ | you | Pronoun |
| ה֔וּא | [are] it | Pronoun |
| רֵאשָׁ֖ה | head the | Noun common both singular determined, particle |
| דִּ֥י | of | Conjunction |
| דַהֲבָֽא׃ | gold | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Wherever the sons of men or beasts of the field or birds of the air dwell, He has given them into your hand and has made you ruler over them all. You are that head of gold. |
| KJV | And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. |
| ASV | and wheresoever the children of men dwell, the beasts of the field and the birds of the heavens hath he given into thy hand, and hath made thee to rule over them all: thou art the head of gold. |
| YLT | and whithersoever sons of men are dwelling, the beast of the field, and the fowl of the heavens, He hath given into thy hand, and hath caused thee to rule over them all; thou [art] this head of gold. |
| WEB | Wherever the children of men dwell, he has given the animals of the field and the birds of the sky into your hand, and has made you rule over them all. You are the head of gold. |
| BBE | Wherever the children of men are living; into whose hands he has given the beasts of the field and the birds of heaven, and has made you ruler over them all, you are the head of gold. |
The translations agree on the rendering of כֹּל as all.
The structure centers around the main action of giving, with additional phrases providing context and description.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדּוּר
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 2:38
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 Interpretation of Nebuchadnezzar's Dreamgenerated
Daniel 2:38 reveals God's sovereignty over all creation, as He has placed the king in authority over every living thing. This declaration emphasizes the power granted to Nebuchadnezzar, who is likened to the head of gold in the dream, symbolizing the greatness of his kingdom. The surrounding verses provide context for this interpretation, illustrating the succession of kingdoms that will follow his reign, as seen in Daniel 2:39 and Daniel 2:40.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:21–22 | whose foliage was beautiful and whose fruit was abundant, providing food for all, under which the beasts of the field lived, and in whose branches the birds of the air nested— |
| 2 | Psalm 50:10–11 | for every beast of the forest is Mine— the cattle on a thousand hills. |
| 3 | Jeremiah 27:5–7 | By My great power and outstretched arm, I made the earth and the men and beasts on the face of it, and I give it to whom I please. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — כֹּל, u.ve.Khol-generated
The word כֹּל (kol) signifies 'all' or 'the whole,' encompassing every aspect of creation. Its usage in this verse conveys the totality of the authority given to Nebuchadnezzar over all living beings, reinforcing the idea of complete dominion.
As a noun, it is parsed as singular and absolute, indicating a comprehensive scope. This word appears frequently throughout the Old Testament, emphasizing God's ultimate control over everything, as seen in various contexts.
How Translations Differ — measured against the Berean Standard Biblegenerated
In this study, the verse is read from the Berean Standard Bible, which translates כֹּל as all.
Sentence Structuregenerated
The main verb in this verse is יְהַ֣ב (he has given), which governs the entire structure. The sentence outlines the subjects of the king's dominion, including humankind, beasts, and birds, all introduced by a prepositional phrase.
The arrangement of the words highlights the comprehensive nature of the king's authority, with the subjects listed before the main action, emphasizing their subservience to his rule.
Septuagint Backgroundgenerated
The Septuagint translates כֹּל as πάντων (panton), meaning 'all' or 'everything.' This choice aligns closely with the Hebrew, reinforcing the concept of total dominion granted to the king.
The Greek term captures the same breadth of meaning, indicating that the ruler's authority extends over all living things.
In plain words — the whole versegenerated
Daniel 2:38 states that God has given King Nebuchadnezzar authority over all living creatures, including humans, animals, and birds. This verse highlights the king's power, symbolized by the head of gold in the dream, and sets the stage for the following kingdoms that will arise after him.
Frequently Asked Questionsgenerated
The head of gold symbolizes the greatness and value of Nebuchadnezzar's kingdom, indicating its prominence among the succeeding empires.
This verse illustrates God's control over the kingdoms of the earth, as He appoints rulers and grants them authority over creation.
The mention of humankind, beasts, and birds emphasizes the totality of the king's dominion, highlighting that all living things are under his rule.
This verse is part of Daniel's interpretation of Nebuchadnezzar's dream, which outlines the succession of empires, beginning with Babylon as the head of gold.
Reflection Questionsgenerated
- In what ways do I see God's sovereignty in the world around me?
- How can I reflect the authority given to me in my own life?
- What does it mean to have dominion over creation, and how should I exercise that responsibility?
- How does understanding the significance of Nebuchadnezzar's reign impact my view of leadership today?
The early church on this verse — how the Fathers read it
St. Jerome comments on this verse, noting that the head of gold represents the Babylonian empire, emphasizing its value and significance.
Verse 38. "Now thou art the head of gold." "The head of gold," he says "is thou, O king." By this statement it is clear that the first empire, the Babylonian, is compared to the most precious metal, gold.Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:38 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd wheresoever the children of men dwell,.... Not in every part of the habitable world, but in every part of his large dominion inhabited by men: the beasts of the field, and the fowls of the
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath made thee ruler over them all, i.e. hath given thee absolute dominion of all creatures, men and beasts, within the bounds of thy vast kingdom, to hunt, catch, or kill far thy use and pleasure. God as Lord paramount allows thee, his vassal and tenant at will, all this. This was not universal over all the world, but only within his large territories, which yet were bounded. Thou art this head of gold. 1. Why head? Because he was first in order, as the head is before the other parts, and the vision began in him, and descended downwards to the other three monarchies. 2. Why head of gold? Because of the vast riches wherein it abounded, and which the Chaldeans most coveted, and scraped from…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:38 And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou [art] this head of gold.Ver. 38. Thou art this head of gold.] A "head" the Babylonian monarchy is called, because it was the first of the four; and "of gold," because administered with great wisdom, fortitude, justice, and other heroic virtues, because of the glory also and greatness of it in all manner of magnificence. See Isaiah 13:19; Isaiah 14:11 Jeremiah 27:6. Megasthenes and Strabo say, that Nebuchadnezzar was the mightiest of all kings, and held of the Chaldeans to have exceeded Hercules in courage. Lib.…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37, 38) Interpretation of the vision. Nebuchadnezzar is the head; or, in other words, he is the first of the four kingdoms which are denoted by the image. His kingdom was the largest that the world had till then known; in fact, a writer cited by Josephus (Ap. i. 20), compares him to Hercules. We find a similar allusion to the beasts of the field as Nebuchadnezzar’s servants Jeremiah 27:6; Jeremiah 28:14. The title of “king of kings” is also ascribed to Nebuchadnezzar by Ezekiel (Ezekiel 26:7). We are therefore left in no doubt as to what is meant by the first of the four empires. It is the Babylonian Empire, of which Nebuchadnezzar was in every sense the head, being the actual founder of…
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 38. Thou art this head of gold] See on Daniel 2:31-34, and at the end. See Clarke on Daniel 2:49.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges38. the beasts of the field] i.e. wild animals (cf. in Heb. e.g. Exodus 23:11; Exodus 23:29). These and the birds are mentioned in order to represent Nebuchadnezzar’s rule as being as absolute as possible; the former are borrowed, no doubt, from Jeremiah 27:6; Jeremiah 28:14. art this] art the. The pronoun in the Aramaic has here no demonstrative force; see Kautzsch, Gramm. des Bibl. Aram., § 87. 3. The four parts of the image symbolize four kingdoms; but Nebuchadnezzar, both in reality and in the memory of posterity, so eclipsed all other rulers of the first monarchy, that he is identified with it as a whole.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd wheresoever the children of men dwell, the beasts of the field, and the fowls of the heavens, hath he given into thy hand - This is evidently general language, and is not to be pressed literally.
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
Wherever the sons of men or beasts of the field or birds of the air dwell, He has given them into your hand and has made you ruler over them all. You are that head of gold.
Wherever the children of men dwell, he has given the animals of the field and the birds of the sky into your hand, and has made you rule over them all. You are the head of gold.
Wherever the sons of men or beasts of the field or birds of the air dwell, He has given them into your hand and has made you ruler over them all. You are that head of gold.
Wherever human beings, wild animals, and birds of the sky live – he has given them into your power. He has given you authority over them all. You are the head of gold.
Tyndale line
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold.
and wheresoever the children of men dwell, the beasts of the field and the birds of the heavens hath he given into thy hand, and hath made thee to rule over them all: thou art the head of gold.
and wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee to rule over them all: thou art the head of gold.
And wherever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thy hand, and hath made thee ruler over them all. Thou art this head of gold.
And in all places where the children of men dwell, the beasts of the fielde, and the foules of the heauen hath he giuen into thine hand, and hath made thee ruler ouer them al: thou art this heade of golde.
Strictly literal
and wheresoever the children of men, the beasts of the field, and the fowl of the heavens dwell, he hath given them into thy hand, and hath made thee ruler over them all: thou art this head of gold.
and whithersoever sons of men are dwelling, the beast of the field, and the fowl of the heavens, He hath given into thy hand, and hath caused thee to rule over them all; thou [art] this head of gold.
and wherever sons of men are dwelling, the beast of the field, and the bird of the heavens, He has given into your hand, and has caused you to rule over them all; you [are] this head of gold.
And wheresoever the children of men dwell, hath he given the beasts of the field and the fowls of the heaven into thy hand, and hath made thee ruler over them all. Thou art the head of gold.
He has given into your hand the place where the human beings live. He has given over the animals of the fields and the birds of the heavens into your hand, and he has made you rule over them all. You are the statue's head of gold.
From the Latin
And all places wherein the children of men, and the beasts of the field do dwell: he hath also given the birds of the air into thy hand, and hath put all things under thy power: thou therefore art the head of gold.
Simplified
He gave you control over all peoples, as well as the wild animals and birds. He made you ruler of all of them. You are the head of gold.
Wherever the children of men are living; into whose hands he has given the beasts of the field and the birds of heaven, and has made you ruler over them all, you are the head of gold.
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 aligns with the Septuagint in most words, indicating a strong agreement on the translation of this verse. The Dead Sea Scrolls, while partially restored, also reflect similar content, affirming the consistency of the text across different manuscripts.
וּבְכָל־ דִּ֣י דָֽיְרִ֣ין בְּֽנֵי־ אֲ֠נָשָׁא חֵיוַ֨ת בָּרָ֤א וְעוֹף־ שְׁמַיָּא֙ יְהַ֣ב בִּידָ֔ךְ וְהַשְׁלְטָ֖ךְ בְּכָלְּה֑וֹן אַנְתְּ ה֔וּא רֵאשָׁ֖ה דִּ֥י דַהֲבָֽא׃
14 of the 18 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.
[ובכל] [די] [דארין] [בני] אנש א חיות בר א [ועוף] [שמי] [א] [יהב] [ביד׳ך] [והשלט׳ך] [בכל׳הון] [אנת] [הוא] [ראש] [הדי] [דהב] [א]
4 words on the leather — 1 partly restored, 17 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 2:38
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.
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | Prep | N-ms — Conjunction · preposition · noun common both singular absoluteAC/R/Ncbsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
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
דּוּר (duwr) means 'to dwell' and is used in the context of residing. It is an Aramaic term linked to the Hebrew word דּוּר (dur), which also means 'to dwell.' The entries consistently emphasize its meaning related to habitation.
[דּוּר] vb. dwell
base
H1753 דּוּר
1753 duwr dure
(Aramaic) corresponding to 1752; to reside:--dwell.
see HEBREW for 01752
דּוּר (dur) — to dwell.
(P'al) to dwell
Aramaic of dur (דּוּר "to dwell" H1752)
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
בַּר (bar) means 'son' in Aramaic, corresponding to the Hebrew בֵּן (ben). It can refer to a son, grandson, or child. The entries indicate that it is a direct equivalent of the Hebrew term, with no significant disagreement among the lexicons.
H1247 בַּר, בֵּן
1247 bar bar
(Aramaic) corresponding to 1121; a son, grandson, etc.:--X
old, son.
see HEBREW for 01121
בַּר (bar) — son.
son
Aramaic of ben (בֵּן ": child" H1121)
ANcmpc — Noun common · masculine plural constructANcmpc
See SON, SONS.
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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
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…
בַּר (bar) refers to an open field in Hebrew and is noted as an Aramaic term corresponding to the Hebrew word for field, בָּר (bar, H1250). The entries consistently define it as a field without significant disagreement.
[בַּר] n.[m.] open field
base
H1251 בַּר
1251 bar bar
(Aramaic) corresponding to 1250; a field:--field.
see HEBREW for 01250
בַּר (bar) — field.
field
Aramaic of bar (בָּר "field" H1250B)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
עוֹף (owph) means 'bird' or 'fowl' in Hebrew. It is a masculine noun and is linked to the Aramaic word for bird, עוֹף (oph). The entries consistently define it in relation to birds without any significant disagreement.
עוֹף n.[m.] fowl
base
H5776 עוֹף
5776 `owph ofe
(Aramaic) corresponding to 5775:--fowl.
see HEBREW for 05775
עוֹף (oph) — bird.
fowl
Aramaic of oph (עוֹף "bird" H5775)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
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 third person masculine singularAVqp3ms
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
Adj | N-fs | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp2ms
שְׁלֵט (shlet) means to have power or to rule. The entries indicate it can refer to having mastery or dominion over something, and it can also mean to make someone a ruler. The term appears in both Biblical Hebrew and Aramaic contexts.
שְׁלֵט vb. have power, rule (BH (q.v.) late)
Pe. have power upon
Haph. make ruler
base
H7981 שְׁלֵט have power, rule (BH (q.v.) late)
7981 shlet shel-ate'
(Aramaic) corresponding to 7980:--have the mastery, have
power, bear rule, be (make) ruler.
see HEBREW for 07980
שְׁלֵט (she.let) — to rule.
1) to have power, rule, domineer, rule over
1a) (P'al) have power upon or over, rule, fall upon, assault, be ruler
1b) (Aphel) make ruler
Adj | V-Hiphil-Perf-3ms | Suff — Conjunction · verb hiphil perfect third person masculine singular · suffixAC/Vhp3ms/Sp2ms
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3mp
אנתה (antah) is an Aramaic word meaning 'thou' or 'you,' specifically in the second person singular form. It corresponds to the Hebrew word אתה (attah, Strong's H859). The term appears in the context of addressing someone directly, and is noted for its peculiar usage in Biblical Aramaic.
אנתה Kt 14 (i.e. אַנְתָּה, peculiar to BAram.) pr.2ms. thou
base
H607 אנתה, אַנְתָּה
607 'antah an-taw'
(Aramaic) corresponding to 859; thou:--as for thee, thou.
see HEBREW for 0859
אַנְתָּה (an.tah) — you.
you, thou (second pers. sing.)
Aramaic of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Adj — PronounAPp2ms
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
Adj — PronounAPp3ms
רֵאשׁ (re'sh) means 'head' in Hebrew, and can refer to a person's head, the chief or leader of a group, or the essential content of matters. The word is built from the concept of being at the top or forefront, covering meanings related to leadership and summation. It appears in various contexts in the Old Testament, emphasizing its figurative use.
רֵאשׁ n.m. head
head
head as seat of vision
= chief
sum, essential content, of matters
base
H7217 רֵאשׁ
7217 re'sh raysh
(Aramaic) corresponding to 7218; the head; figuratively, the
sum:--chief, head, sum.
see HEBREW for 07218
רֵאשׁ (resh) — head.
1) chief, head
1a) head (of man)
1b) head (as seat of visions)
1c) chief
1d) sum (essential content)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1Ch 10:10), whence Golgotha (Mt 27:33; Mr 15:22; Joh 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1Ki 19:6); qodhqodh, literally, crown of the head (De 28:35; 33:16,20; 2Sa 14:25; Isa 3:17; Jer 48:45); barzel, "the head of an axe" (De…
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
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…
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…