Daniel 3:18 — Word Study
WLCוְהֵ֣ן לָ֔א יְדִ֥יעַ לֶהֱוֵא־ לָ֖ךְ מַלְכָּ֑א דִּ֤י לֵֽאלָהָךְ֙ לָא־ אִיתַ֣נָא פָֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א נִסְגֻּֽד׃ ס
BSABut even ifhên ◂He does notlâʼ [rescue or deliver us] let ithâvâʼ be knownyᵉdaʻ [clearly understood or recognized] O kingmelek [monarch or ruler] thatdîy ◂we will notlâʼ servepᵉlach [worship or pay reverence to] ◂your godsʼĕlâhh [idols or false deities] or worshipçᵉgid [pay homage or bow down to] the goldendᵉhab [valuable or precious] statuetselem [image or idol] you have set upqûwm [established or confirmed]
| Greek | English | Parsing |
|---|---|---|
| וְהֵ֣ן | and if | Conjunction, conjunction |
| לָ֔א | not | Particle |
| יְדִ֥יעַ | known | Verb masculine singular |
| לֶהֱוֵא־ | let it be | Verb, Qal, imperfect third person masculine singular |
| לָ֖ךְ | to you | Preposition, suffix |
| מַלְכָּ֑א | king O | Noun common both singular determined, particle |
| דִּ֤י | that | Conjunction |
| לֵֽאלָהָךְ֙ | to god your | Preposition, noun common both singular construct, suffix |
| לָא־ | not | Particle |
| אִיתַ֣נָא | are we | Noun common both singular construct, suffix |
| פָֽלְחִ֔ין | 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 |
| נִסְגֻּֽד׃ ס | we will pay homage | Verb, Qal, imperfect first person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But even if He does not, let it be known to you, O king, that we will not serve your gods or worship the golden statue you have set up.” |
| KJV | But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. |
| ASV | But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. |
| YLT | And lo — not! be it known to thee, O king, that thy gods we are not serving, and to the golden image thou hast raised up we do no obeisance.' |
| WEB | But if not, let it be known to you, O king, that we will not serve your gods or worship the golden image which you have set up.” |
| BBE | But if not, be certain, O King, that we will not be the servants of your gods, or give worship to the image of gold which you have put up. |
Where they part company is in the phrasing of the declaration made by Shadrach, Meshach, and Abednego — see How Translations Differ.
The sentence is structured around a main clause with a conditional phrase, highlighting the young men's resolve.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbא
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 3:18
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 Stand of Shadrach, Meshach, and Abednegogenerated
Daniel 3:18 presents a bold declaration from Shadrach, Meshach, and Abednego in the face of King Nebuchadnezzar's command to worship a golden statue. They affirm their faith in God, stating that even if He does not rescue them, they will remain steadfast in their refusal to worship false gods. This moment highlights their unwavering commitment to their beliefs, even under the threat of death, as they prioritize their devotion to God over compliance with the king's decree.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 13:15 | Though He slay me, I will hope in Him. I will still defend my ways to His face. |
| 2 | Proverbs 28:1 | The wicked flee when no one pursues, but the righteous are as bold as a lion. |
| 3 | Isaiah 51:12–13 | “I, even I, am He who comforts you. Why should you be afraid of mortal man, of a son of man who withers like grass? |
| 4 | Matthew 10:28–32 | Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both soul and body in hell. |
| 5 | Matthew 16:2 | But He replied, “When evening comes, you say, ‘The weather will be fair, for the sky is red,’ |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — יְדִ֥יעַ, ye.Di.a'generated
The verb יְדַע (yda) translates as 'to know' and encompasses a range of meanings related to knowledge and communication. In this context, it emphasizes the act of making something known or recognized, indicating a clear declaration to the king.
This verb is in the masculine singular form, suggesting that the subject is one of the three young men speaking directly to the king. The emphasis here is on the clarity and certainty of their message, reinforcing their commitment to their faith.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the essence of the statement made by Shadrach, Meshach, and Abednego.
Sentence Structuregenerated
The main verb of the sentence is יְדִ֥יעַ, to know, which governs the entire clause. The structure includes a conditional phrase introduced by וְהֵ֣ן (and if), followed by a direct address to the king and an assertion of their refusal to serve his gods.
The sentence is complex, with multiple clauses that articulate their stance clearly. The use of conjunctions and prepositions helps to connect their thoughts and emphasizes the weight of their declaration.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יְדִ֥יעַ is rendered as φανερόν, which means 'made known.' This choice reflects a similar emphasis on the act of revealing their intentions to the king.
The translation captures the essence of the original Hebrew while adapting it to a Greek-speaking audience, maintaining the focus on their refusal to worship.
In plain words — the whole versegenerated
Daniel 3:18 shows Shadrach, Meshach, and Abednego standing firm in their faith. They tell King Nebuchadnezzar that even if God does not save them from the fiery furnace, they will not worship his gods or the golden statue he has made. This illustrates their deep commitment to their beliefs, even in the face of death.
Frequently Asked Questionsgenerated
This indicates their refusal to engage in idolatry, emphasizing their loyalty to the God of Israel above all else.
This phrase shows their faith in God's ability to save them, while also acknowledging that He may choose not to intervene.
Their willingness to face death rather than compromise their faith demonstrates immense courage and conviction.
Their example encourages believers to remain steadfast in their faith, regardless of external pressures or threats.
Reflection Questionsgenerated
- What are some situations in my life where I need to stand firm in my beliefs like Shadrach, Meshach, and Abednego?
- How can I demonstrate my faith in God when faced with challenges or opposition?
- In what ways do I show reverence to God in my daily life?
- What does it mean to me to refuse to worship false idols in today's context?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to illustrate the steadfast faith of Shadrach, Meshach, and Abednego, emphasizing their commitment to God despite threats.
They believed that they might escape according to their faith, but they added, “and if not,” that the king might know that they could also die for the God they worshipped.Early Church Fathers on Daniel 3 →
Verse 18. "But if He does not will to do so" - phrasing which admirably avoids the idea, "If He is not able," which would be inconsistent with what they had just asserted, "He is able to deliver us" - but rather they say,Early Church Fathers on Daniel 3 →
Far from serving our Lord for payment, we are motivated by affection and longing, and at the same time we prefer the service of our God to everything.Early Church Fathers on Daniel 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 3:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if not,.... If our God does not think fit to exert his power, and deliver us, which we are well assured he is able to do; if it is not his will, we are content, we are resigned unto it: be it
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. But if not ... - connected with Daniel 3:18.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey add this, But if not, to show they did not presume to tie God to this deliverance absolutely, for God is arbitrary, and knows how to deliver, and sometimes to suffer his saints to glorify him by suffering. It was therefore all one to them, which way of the two God would honour himself, they were resolved to venture suffering rather than sinning, and leave the cause to God.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:18 But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.Ver. 18. But if not, be it known unto thee, O king, &c.] We should not condition with God, but commit ourselves unto him in well doing, as unto a faithful creator, being unchangeably resolved rather to embrace fire than to resist light. Thus did all the noble army of martyrs, besides many worthy confessors, such as were the Prince of Conde at the same massacre of Paris, who would not redeem his life or liberty by going once to mass; John Frederick, prince elector of Saxony, to whom, when Charles V, whose prisoner he then was, offered to enlarge him, and…
Read John Trapp on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges18. But even if He cannot, or will not, do this, still we can never fall down and worship thy gods. The three men shew the same courage, the same unflinching determination not to compromise their faith, which were shewn by the loyal Jews in the age of the Maccabees (1Ma 1:62-63; 2Ma 6:18 ff., 2Ma 6:7 &c.).
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleBut if not - That is, “if he should “not” deliver us; if it should “not” occur that he would protect us, and save us from that heated oven: whatever may be the result in regard to us, our
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible16-18. In answer to the king’s remark concerning Jehovah the Hebrews replied: “We have no need to answer thee a word in this matter.
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 even if He does not, let it be known to you, O king, that we will not serve your gods or worship the golden statue you have set up.”
But if not, let it be known to you, O king, that we will not serve your gods or worship the golden image which you have set up.”
But even if He does not, let it be known to you, O king, that we will not serve your gods or worship the golden statue you have set up.”
But if not, let it be known to you, O king, that we don’t serve your gods, and we will not pay homage to the golden statue that you have erected.”
Tyndale line
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
But if not, be it known to thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.
But if not, bee it knowen to thee, O King, that wee will not serue thy gods, nor worship the golden image, which thou hast set vp.
Strictly literal
But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image that thou hast set up.
And lo — not! be it known to thee, O king, that thy gods we are not serving, and to the golden image thou hast raised up we do no obeisance.'
And behold—not! Be it known to you, O king, that we are not serving your gods, and we do not worship the golden image you have raised up.”
But if not, then be it known unto thee, O king, that thy god will we not worship, and to the golden image which; thou hast set up will we not bow ourselves.
But if not, let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden statue you set up.”
From the Latin
But if he will not, be it known to thee, O king, that we will not worship thy gods, nor adore the golden statue which thou hast set up.
Simplified
But even if he does not, Your Majesty needs to know that we would never serve your gods or worship the gold statue you have set up.”
But if not, be certain, O King, that we will not be the servants of your gods, or give worship to the image of gold which you have put up.
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 differ in their word order and structure, but they convey the same essential message. The Septuagint matches eight of the seventeen words in the Hebrew text, indicating a close relationship between the two traditions, though their renderings differ in style.
וְהֵ֣ן לָ֔א יְדִ֥יעַ לֶהֱוֵא־ לָ֖ךְ מַלְכָּ֑א דִּ֤י לֵֽאלָהָךְ֙ לָא־ אִיתַ֣נָא פָֽלְחִ֔ין וּלְצֶ֧לֶם דַּהֲבָ֛א דִּ֥י הֲקֵ֖ימְתָּ לָ֥א נִסְגֻּֽד׃ ס
8 of the 17 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 3:18
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.
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj | Conj — Conjunction · conjunctionAC/C
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
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb masculine singularAVQrmsa
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
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
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
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
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
ANcbsc/Sp1bp — Noun common both singular construct · suffixANcbsc/Sp1bp
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 · imperfect first person common pluralAVqi1cp
→ 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