Daniel 3:12 — Word Study
WLCאִיתַ֞י גֻּבְרִ֣ין יְהוּדָאיִ֗ן דִּֽי־ מַנִּ֤יתָ יָתְהוֹן֙ עַל־ עֲבִידַת֙ מְדִינַ֣ת בָּבֶ֔ל שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ גֻּבְרַיָּ֣א אִלֵּ֗ךְ לָא־ שָׂ֨מֽוּ עֲלָ֤ךְ מַלְכָּא֙ טְעֵ֔ם לֵֽאלָהָךְ֙ לָ֣א פָלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א סָגְדִֽין׃ ס
BSABut there areʼîythay somegᵉbar JewsYᵉhûwdâʼîy [from the tribe of Judah] you have appointedmᵉnâʼ [set in charge, given authority] to manageʻal [oversee, govern] the provincemᵉdîynâh [region, district] of BabylonBabel ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ [who]ʼillêk ◂have ignoredlâʼ [disregarded, paid no attention to] youṭᵉʻêm O kingmelek ◂and have refused tolâʼ [declined, rejected] servepᵉlach [worship, pay homage to] ◂your godsʼĕlâhh [idols, false deities] or worshipçᵉgid [bow down to, reverence] the goldendᵉhab [made of gold, valuable] statuetselem [image, idol] you have set upqûwm [established, erected]
| Greek | English | Parsing |
|---|---|---|
| אִיתַ֞י | there | Noun common, both singular construct |
| גֻּבְרִ֣ין | [are] men | Noun common, masculine plural absolute |
| יְהוּדָאיִ֗ן | Jewish | Noun gentilic, masculine plural absolute |
| דִּֽי־ | whom | Conjunction |
| מַנִּ֤יתָ | you have appointed | Verb, Piel, perfect second person masculine singular |
| יָתְהוֹן֙ | the object marker them | Preposition, suffix |
| עַל־ | over | Preposition |
| עֲבִידַת֙ | [the] administration of | Noun common, feminine singular construct |
| מְדִינַ֣ת | [the] province of | Noun common, feminine singular construct |
| בָּבֶ֔ל | Babylon | Noun proper |
| שַׁדְרַ֥ךְ | Shadrach | Noun proper masculine |
| מֵישַׁ֖ךְ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֑וֹ | -nego | Noun proper masculine |
| גֻּבְרַיָּ֣א | men the | Noun common masculine plural determined, particle |
| אִלֵּ֗ךְ | these | Particle |
| לָא־ | not | Particle |
| שָׂ֨מֽוּ | they have set | Verb, Qal, perfect third person masculine plural |
| עֲלָ֤ךְ | to you | Preposition, suffix |
| מַלְכָּא֙ | king O | Noun common both singular determined, particle |
| טְעֵ֔ם | discretion | Noun common, both singular absolute |
| לֵֽאלָהָךְ֙ | to god your | Preposition, noun common both singular construct, suffix |
| לָ֣א | not | Particle |
| פָלְחִ֔ין | [they are] paying reverence | Verb, Qal, participle (active) masculine plural |
| וּלְצֶ֧לֶם | and to [the] image of | Conjunction, preposition, noun common both singular construct |
| דַּהֲבָ֛א | gold | Noun common both singular determined, particle |
| דִּ֥י | which | Conjunction |
| הֲקֵ֖ימְתָּ | you have set up | Verb, Hiphil, perfect second person masculine singular |
| לָ֥א | not | Particle |
| סָגְדִֽין׃ ס | [they are] paying homage | Verb, Qal, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But there are some Jews you have appointed to manage the province of Babylon—Shadrach, Meshach, and Abednego—who have ignored you, O king, and have refused to serve your gods or worship the golden statue you have set up.” |
| KJV | There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. |
| ASV | There are certain Jews whom thou hast appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. |
| YLT | There are certain Jews whom thou hast appointed over the work of the province of Babylon — Shadrach, Meshach, and Abed-Nego, these men have not made of thee, O king, [any] regard; thy gods they are not serving, and to the golden image thou hast raised up — are not making obeisance.' |
| WEB | There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, have not respected you. They don’t serve your gods, and don’t worship the golden image which you have set up.” |
| BBE | There are certain Jews whom you have put over the business of the land of Babylon, Shadrach, Meshach, and Abed-nego; these men have not given attention to you, O King: they are not servants of your gods or worshippers of the gold image which you have put up. |
Where they part company is פָלְחִ֔ין — see How Translations Differ.
The structure of the sentence is complex, with a main clause followed by several subordinate clauses that detail the actions of the Jews.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמְנָה
The sentence as the grammar sees it Open the tree ›
1 of 30 occurs nowhere else in the Old Testament — a word chosen on purpose.
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 3:12
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 Accusation Against the Jewsgenerated
Daniel 3:12 describes the situation where certain Jews, specifically Shadrach, Meshach, and Abednego, are accused of defying King Nebuchadnezzar's decree to worship a golden statue. These three men, appointed to positions of authority in Babylon, stand firm in their faith and refuse to bow down to the king's idols, which leads to their confrontation with the king. This event highlights the tension between loyalty to God and obedience to earthly rulers, a theme prevalent throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:49 | And at Daniel’s request, the king appointed Shadrach, Meshach, and Abednego to manage the province of Babylon, while Daniel remained in the king’s court. |
| 2 | Daniel 6:13 | Then they told the king, “Daniel, one of the exiles from Judah, shows no regard for you, O king, or for the decree that you have signed. He still makes his petition three times a day.” |
| 3 | 1 Samuel 18:7–11 | And as the women danced, they sang out: “Saul has slain his thousands, and David his tens of thousands.” |
| 4 | Esther 3:8 | Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them. |
| 5 | Proverbs 27:4 | Wrath is cruel and anger is like a flood, but who can withstand jealousy? |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — יְהוּדָאיִ֗ן, ye.hu.da.Yingenerated
The term יְהוּדָאיִ֗ן (yehudayin) refers specifically to Jews, those descended from the tribe of Judah. This designation emphasizes their identity and heritage, particularly in the context of their relationship with the Babylonian empire during the exile.
In this verse, it underscores the loyalty and faithfulness of these individuals to their God, contrasting with the expectations of the Babylonian authorities. The plural form indicates that multiple individuals are involved, specifically Shadrach, Meshach, and Abednego, who are named later in the verse.
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 uses Jewish, which aligns with the KJV and ASV, both of which also use this term to describe the individuals in question.
Where translations differ, they do so primarily in the rendering of specific phrases. For example, pay homage to (NETB) contrasts with worship (ASV, KJV, BSB), showing a variation in how the act of reverence is interpreted in the context of idolatry.
Sentence Structuregenerated
The main verb in this verse is מַנִּ֤יתָ, you have appointed, which governs the subject גֻּבְרִ֣ין, [are] men, and the object יְהוּדָאיִ֗ן, [are] Jews. The structure clearly indicates the action performed by the king's officials in relation to the Jews.
The sentence is complex, with multiple clauses detailing the actions of Shadrach, Meshach, and Abednego. The use of relative clauses connects the subjects to their refusal to worship the golden statue, emphasizing their defiance against the king's orders.
Septuagint Backgroundgenerated
In the Septuagint, the term for Jews is rendered as ἰουδαῖοι (ioudaios), which carries the same meaning as in the Hebrew. This consistency indicates a shared understanding of the identity of these individuals across both texts.
The translation of the actions of the Jews reflects a similar emphasis on their refusal to worship, maintaining the integrity of the original Hebrew meaning while adapting to the Greek language.
In plain words — the whole versegenerated
Daniel 3:12 tells us that some Jews, specifically Shadrach, Meshach, and Abednego, have been appointed to manage Babylon but have refused to worship the king's gods or the golden statue he has set up. This refusal leads to serious consequences, highlighting their commitment to their faith.
Frequently Asked Questionsgenerated
The Jews referred to are Shadrach, Meshach, and Abednego, who were appointed to positions of authority in Babylon.
Worshiping the golden statue means bowing down and showing reverence to an idol, which the Jews refuse to do as an act of faithfulness to their God.
Their refusal to worship the statue leads to their confrontation with King Nebuchadnezzar, who threatens them with death in a fiery furnace.
This refusal is significant as it demonstrates their loyalty to God over earthly authority, a central theme in the Book of Daniel.
Reflection Questionsgenerated
- What does this verse teach about loyalty to God in the face of pressure from authority?
- How can we apply the example of Shadrach, Meshach, and Abednego in our own lives?
- In what ways do we encounter similar challenges to our faith today?
- How can we support others who may be facing pressure to compromise their beliefs?
The early church on this verse — how the Fathers read it
The verse has been commented on by early Church Fathers, who reflect on the significance of the Jews' refusal to worship the golden statue and the implications for faithfulness amidst persecution.
Verse 12. "Now then, there are certain Jews whom thou hast appointed over the affairs of the district of Babylon, namely Shadrach, Meshach, and Abednego,Early Church Fathers on Daniel 3 →
Consider along with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation!… They did not merely mention the nation,Early Church Fathers on Daniel 3 →
When in Babylon an image had been made, And everyone against his will worshiped the lifeless things as though it were alive, Then, as Scripture tells, three youths, Having received in their hearts divine guidance,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere are certain Jews,.... Men, by birth, by nation, and religion, despicable, foreigners, exiles, and captives; this they observe by way of contempt, and tacitly suggest that they were never worthy
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNow the devil’ s cloven foot appears, now ye have the bottom of the plot; one of these two is clear: these Chaldeans finding the Jews made courtiers, and preferred to places of trust and honour, they either put the king upon this work, or else made use of it, both to satisfy their ambition and wreak their malice against those three worthies; as they dealt with Daniel, ,5. They accused the Jews; which word signifies to calumniate, and also to eat up and devour, which is the design of envy and malice. See how they go to work: 1. They strike while the iron is hot, they take the king in his huff. 2. They read a law established. 3. Then they say the Jews do not observe the king’ s laws, a people…
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:12 There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.Ver. 12. There are certain Jews.] Everywhere spoken against, as were afterwards Christians, odio humani generis, saith Tacitus, hated for their religion. Whom thou hast set over the affairs.] This was it that irked these spiteful accusers: "Wrath is cruel, and anger is outrageous; but who is able to stand before envy?" Shadrach, Meshach, and Abednego.] Whom, though thou hast highly preferred, and by calling them by the names of thy gods…
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Whom thou hast set.—The high position of these men is mentioned partly to explain the king’s anger on account of their supposed ingratitude, and partly to account for the malice and jealousy of their calumniators. But why was Daniel absent from the ceremony? His behaviour some years later (Daniel 6:10) leaves it beyond question that he would not have taken part in any idolatrous rites. Possibly his position as “chief of the wise men” (Daniel 2:48) made his presence unnecessary. Possibly he was absent on other duties. Two things are certain: (1) the object of the book is not to glorify Daniel; (2) a writer of a fictitious story would have recorded a miracle to deliver Daniel, as well as…
Read Charles John Ellicott on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges12. whom thou hast set, &c.] See Daniel 2:49. The ‘Chaldeans’ were, no doubt, jealous of the Jewish captives being promoted to high positions; and accordingly took advantage of their refusal to conform to Nebuchadnezzar’s edict, in order to represent them as ungrateful and disloyal to their royal master. regarded] The Aram. phrase, which is peculiar, recurs in Daniel 6:13 (14).
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThere are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego - Daniel 2:49.
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. The charge is that these Jews who had been such favorites of the king had now disobeyed him in a most flagrant and open way, refusing worship to the gods and to their images. (Compare notes Daniel 3:1; Daniel 6:13).
Read Daniel Denison Whedon on Daniel 3 →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
But there are some Jews you have appointed to manage the province of Babylon—Shadrach, Meshach, and Abednego—who have ignored you, O king, and have refused to serve your gods or worship the golden statue you have set up.”
There are certain Jews whom you have appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abednego. These men, O king, have not respected you. They don’t serve your gods, and don’t worship the golden image which you have set up.”
But there are some Jews you have appointed to manage the province of Babylon—Shadrach, Meshach, and Abednego—who have ignored you, O king, and have refused to serve your gods or worship the golden statue you have set up.”
But there are Jewish men whom you appointed over the administration of the province of Babylon – Shadrach, Meshach, and Abednego – and these men have not shown proper respect to you, O king. They don’t serve your gods and they don’t pay homage to the golden statue that you have erected.”
Tyndale line
There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
There are certain Jews whom thou hast appointed over the affairs of the province of Babylon: Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.
There are certeine Iewes whome thou hast set ouer the charge of ye prouince of Babel, Shadrach, Meshach, and Abednego: these men, O King, haue not regarded thy commandement, neither wil they serue thy gods, nor worship the golden image, that thou hast set vp.
Strictly literal
There are certain Jews whom thou hast appointed over the administration of the province of Babylon: Shadrach, Meshach, and Abed-nego: these men, O king, regard thee not; they serve not thy gods, nor worship the golden image that thou hast set up.
There are certain Jews whom thou hast appointed over the work of the province of Babylon — Shadrach, Meshach, and Abed-Nego, these men have not made of thee, O king, [any] regard; thy gods they are not serving, and to the golden image thou hast raised up — are not making obeisance.'
There are certain Jews whom you have appointed over the work of the province of Babylon—Shadrach, Meshach, and Abed-Nego, these men have not made of you, O king, [any] regard; your gods they are not serving, and to the golden image you have raised up—are not making worship.”
There are certain Jewish men whom thou hast appointed over the public service of the province of Babylon, Shadrach, Meshach, and 'Abed-nego: these men, O king, have not paid any regard to thee; thy god they do not worship, and to the golden image which thou hast set up they do not bow themselves.
Now there are certain Jews whom you have appointed over the affairs of the province of Babylon; their names are Shadrach, Meshach, and Abednego. These men, king, pay no attention to you. They will not worship or serve your gods, or prostrate themselves before the golden statue you have set up.”
From the Latin
Now there are certain Jews whom thou hast set over the works of the province of Babylon, Sidrach, Misach, and Abdenago: these men, O king, have slighted thy decree: they worship not thy gods, nor do they adore the golden statue which thou hast set up.
Simplified
But there are some Jews that you placed in charge of the province of Babylon—Shadrach, Meshach, and Abednego—who pay no attention to Your Majesty's decree. They do not serve your gods and will not worship the gold statue you set up.”
There are certain Jews whom you have put over the business of the land of Babylon, Shadrach, Meshach, and Abed-nego; these men have not given attention to you, O King: they are not servants of your gods or worshippers of the gold image which you have put up.
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 and the Septuagint largely agree in this verse, with the Septuagint providing a close word-for-word correspondence to the Hebrew. Both texts convey the same essential message regarding the identity and actions of the Jews in Babylon.
אִיתַ֞י גֻּבְרִ֣ין יְהוּדָאיִ֗ן דִּֽי־ מַנִּ֤יתָ יָתְהוֹן֙ עַל־ עֲבִידַת֙ מְדִינַ֣ת בָּבֶ֔ל שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ גֻּבְרַיָּ֣א אִלֵּ֗ךְ לָא־ שָׂ֨מֽוּ עֲלָ֤ךְ מַלְכָּא֙ טְעֵ֔ם לֵֽאלָהָךְ֙ לָ֣א פָלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א סָגְדִֽין׃ ס
23 of the 30 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 3:12
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.
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 — Noun common · both singular constructANcbsc
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
Adj — Noun common · masculine plural absoluteANcmpa
יְהוּדַי (Yhuwda'iy) refers to a Jew, specifically someone descended from Judah. It is derived from the root word for Judah (H3063) and is noted in Aramaic contexts. The term is mentioned in relation to the first appearance of Jews in 2 Kings 25:25.
[יְהוּדַי] n.gent. Jew
base
H3062 יְהוּדַי, יְהוּדָאִי
3062 Yhuwda'iy yeh-hoo-daw-ee'
(Aramaic) patrial from 3061; a Jehudaite (or Judaite), i.e.
Jew:--Jew.
see HEBREW for 03061
יְהוּדַי (ye.hu.da.i) — Jew.
Someone descended from Judah (H3063) and possibly other tribes, first mentioned at 2Ki.25.25
Aramaic of ye.hu.di (יְהוּדִי "Jew" H3064)
Adj — Noun gentilic · masculine plural absoluteANgmpa
of or belonging to Jews; an epithet applied to their rabbinical legends. (Titus 1:14)
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
מְנָה (mənā) means to count or appoint, with uses in both the P'al and Pael forms indicating numbering and appointing. The entries suggest a focus on the act of reckoning or ordaining something. The word is linked to the Aramaic roots, indicating a broader linguistic connection.
מְנָה vb. number, reckon
Pe. God has numbered
Pa. appoint
base
H4483 מְנָה, מְנָא
4483 mna' men-aw'
(Aramaic) or mnah (Aramaic) {men-aw'}; corresponding to 4487;
to count, appoint:--number, ordain, set.
see HEBREW for 04487
מְנָה (me.nah) — to reckon/appoint.
1) to number, reckon
1a) (P'al) to number
1b) (Pael) to appoint
Adj — Verb · Piel · perfect second person masculine singularAVpp2ms
יָת mark of accus.;—Dn 3:12
ref
H3487 יָת, יַת
3487 yath yath
(Aramaic) corresponding to 853; a sign of the object of a
verb: + whom.
see HEBREW for 0853
יָת (yat) — whom.
(mark of the direct object or the accusative and not translated)
Aramaic of et (אֵת "[Obj.]" H0853)
AR/Sp3mp — Preposition · suffixAR/Sp3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
עֲבִידָה (abiydah) refers to labor or business, encompassing meanings such as work, service, and ritual. It is derived from the root word for 'work' and is used in contexts related to administration and worship. The entries consistently highlight its association with various forms of service.
[עֲבִידָה] n.f. work, service
base
H5673 עֲבִידָה
5673 `abiydah ab-ee-daw'
(Aramaic) from 5648; labor or business:--affairs, service,
work.
see HEBREW for 05648
עֲבִידָה (a.vi.dah) — service.
1) work, service, ritual, worship
1a) work, administration
1b) ritual, service
ANcfsc — 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…
מְדִינָה (mdiynah) refers to a judicial district or province. It is derived from the Aramaic word for province and is linked to the Hebrew word represented by Strong's H4082. The entries consistently define it in the context of administrative regions.
[מְדִינָה] n.f. (judicial) district, province
base
H4083 מְדִינָה
4083 mdiynah med-ee-naw'
(Aramaic) corresponding to 4082:--province.
see HEBREW for 04082
מְדִינָה (me.di.nah) — province.
district, province
Aramaic of me.di.nah (מְדִינָה "province" H4082)
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…
בָּבֶל (Babel) refers to Babylon, an ancient city associated with confusion due to mixing. The word is derived from Aramaic and is linked to Strong's H894. It is noted as the capital of Babylonia, located on the Euphrates River.
בָּבֶל n.pr.loc. Babylon
base
H895 בָּבֶל, בַּבֶל
895 Babel baw-bel'
(Aramaic) corresponding to 894:--Babylon.
see HEBREW for 0894
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
Aramaic of ba.vel (בָּבֶ֫ל, בָּבֶל "Babylon" H0894)
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Adj — Noun properANpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel
שַׁדְרַךְ (Shadrak) is an Aramaic name meaning 'royal' or 'the great scribe.' It refers to a biblical figure, a friend of Daniel, who is mentioned in the Book of Daniel during the Exile and Return. Shadrach is known for refusing to eat the king's food and for surviving the fiery furnace after defying Nebuchadnezzar's decree.
שַׁדְרַךְ 13 n.pr.m. (cf. BH id.)
base
H7715 שַׁדְרַךְ
7715 Shadrak shad-rak'
(Aramaic) the same as 7714:--Shadrach.
see HEBREW for 07714
שַׁדְרַךְ (shad.rakh) — Shadrach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Shadrach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of cha.nan.yah (חֲנַנְיָ֫הוּ "Hananiah" H2608T)
§ Shadrach = "royal" or "the great scribe"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Hananiah' (H2608L)
Adj — Noun proper masculineANpm
sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.
Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Da 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Da 1:12). The…
Shadrach
Aku’s command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, “neither was a hair of their head singed, neither had the smell of fire passed on them.” Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)
(royal , or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Dani 1-3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in (Hebrews 11:33,34) but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example.
A Chaldean name given to Ananias at the court of Nebuchadnezzar, Da 1:7. See ABED-NEGO.
מֵישַׁךְ (Meyshak) refers to Meshach, a character from the Book of Daniel. He is a Babylonian name, originally 'Mishael', meaning 'guest of the king'. Meshach is known for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel and his friends.
מֵישַׁךְ n.pr.m. (BH id.)
base
H4336 מֵישַׁךְ
4336 Meyshak may-shak'
(Aramaic) of foreign origin and doubtful significance;
Meshak, the Babylonian name of 4333:--Meshak.
see HEBREW for 04333
מֵישַׁךְ (me.shakh) — Meshach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Meshach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of mi.sha.el (מִישָׁאֵל "Mishael" H4332I)
§ Meshach = "guest of the king"
1) the godly friend of Daniel who Nebuchadnezzar renamed Meshach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) original name 'Mishael'
Adj — Noun proper masculineANpm
me'-shak (meshakh): Possibly the Sumerian form of the Babylonian Cil-Asharidu, "the shadow of the prince," just as Shadrach probably means "the servant of Sin," and Abednego the "servant of Ishtar." Meshach was one of the three Hebrew companions of Daniel, whose history is given in the first chapters of the Book of Daniel.
See, further, under SHADRACH.
Meshach
The title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.
(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, (Daniel 1:4) and qualified to "stand before" King Nebuchadnezzar, (Daniel 1:5) as his personal attendants and advisers. (Daniel 1:20) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king’s acknowledgement of the God of Shadrach, Meshach…
See ABED-NEGO.
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
Adj — Conjunction · noun proper masculineAC/Npm
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
ANpm — Noun proper masculineANpm
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
אִלֵּךְ (illek) is an Aramaic demonstrative pronoun meaning 'these' or 'those.' It is derived from the root associated with the word for 'these' in Hebrew. The entries consistently define it as a plural form, with no significant disagreements noted among the lexicons.
אִלֵּךְ demonstr.pron.pl. these
base
H479 אִלֵּךְ
479 'illek il-lake'
(Aramaic) prolonged from 412; these:--these, those.
see HEBREW for 0412
אִלֵּךְ (il.lekh) — these.
these, those
Aramaic of el (אֵל "these" H0411)
Adj — ParticleATm
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
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR/Sp2ms — Preposition · suffixAR/Sp2ms
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
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
Adj — Noun common · both singular absoluteANcbsa
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 | N-mp | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp2ms
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
פְּלַח (plach) means to serve or worship, often in a religious context. It encompasses actions like ministering and paying reverence. The word is noted in Aramaic and corresponds to another Hebrew term, suggesting a connection in meaning. The entries consistently emphasize its association with service and reverence.
[פְּלַח] vb. pay reverence to, serve (deity)
base
H6399 פְּלַח
6399 plach pel-akh'
(Aramaic) corresponding to 6398; to serve or
worship:--minister, serve.
see HEBREW for 06398
פְּלַח (pe.lach) — to serve.
1) to serve, worship, revere, minister for, pay reverence to
1a) (P'al)
1a1) to pay reverence to
1a2) to serve
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
rev'-er-ens: In the Old Testament, "reverence" occurs as the translation of two Hebrew words, yare' and shachah. The root idea of the former is "fear." It is used to express the attitude toward God Himself, as in Ps 89:7 the King James Version; or toward His sanctuary, as in Le 19:30; 26:2. So the group of ideas there would be "fear," "awe," "reverence." The root idea of the second is "falling down," as prostration of the body. It is used to express the bearing toward another who is considered superior, as in 2Sa 9:6 the King James Version; 1Ki 1:31 the King James Version; Es 3:2,5. The group of ideas here, therefore, is…
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | Prep | N-ms — Conjunction · preposition · noun common both singular constructAC/R/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…
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…
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
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj — Verb · Hiphil · perfect second person masculine singularAVhp2ms
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)
ATn — ParticleATn
סְגִ֑ד (sgid) means to do homage or worship, indicating an act of prostration or submission. The word is linked to the Aramaic root corresponding to another Hebrew term for worship. The entries consistently emphasize its meaning related to homage without significant disagreement.
סְגִ֑ד vb. do homage
base
H5457 סְגִ֑ד do homage
5457 cgid seg-eed'
(Aramaic) corresponding to 5456:--worship.
see HEBREW for 05456
סְגִ֑ד (se.gid) — to do homage.
1) to prostrate oneself, do homage, worship
1a) (P'al) to do homage
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
→ Refused by Peter Ac 10:26
→ Paul and Barnabas Ac 14:11-18
→ By the angel seen by John in his vision Re 19:10; 22:8,9