Daniel 3:25 — Word Study
WLCעָנֵ֣ה וְאָמַ֗ר הָֽא־ אֲנָ֨ה חָזֵ֜ה גֻּבְרִ֣ין אַרְבְּעָ֗ה שְׁרַ֙יִן֙ מַהְלְכִ֣ין בְּגֽוֹא־ נוּרָ֔א וַחֲבָ֖ל לָא־ אִיתַ֣י בְּה֑וֹן וְרֵוֵהּ֙ דִּ֣י רְֽבִיעָאָ֔ה דָּמֵ֖ה לְבַר־ אֱלָהִֽין׃ ס
BSALookhêʼ [behold, pay attention] he exclaimedʼămar [said, declared] ◂Iʼănâʼ seechăzâʼ [perceive, gaze upon] fourʼarbaʻ [exactly four, a quartet] mengᵉbar [human beings, individuals] ◂unboundshᵉrêʼ [loose, freed] and unharmedchăbal [without injury, untouched] walking aroundhălak [moving, proceeding] ingav the firenûwr [flames, blaze] and the fourthrᵉbîyʻay [the last, the final one] looksrêv likedᵉmâh [resembles, is similar to] a sonbar [offspring, child] of the godsʼĕlâhh [divine beings, heavenly ones]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֣ה | [he was] replying | Verb, Qal, participle (active) masculine singular |
| וְאָמַ֗ר | and [he was] saying | Conjunction, verb qal participle (active) masculine singular |
| הָֽא־ | look! | Particle |
| אֲנָ֨ה | I | Pronoun |
| חָזֵ֜ה | [am] seeing | Verb, Qal, participle (active) masculine singular |
| גֻּבְרִ֣ין | men | Noun common, masculine plural absolute |
| אַרְבְּעָ֗ה | four | Adj |
| שְׁרַ֙יִן֙ | loosed | Verb masculine plural |
| מַהְלְכִ֣ין | [they are] walking | Verb, Hiphil, participle (active) masculine plural |
| בְּגֽוֹא־ | in [the] midst of | Preposition, noun common both singular construct |
| נוּרָ֔א | fire the | Noun common both singular determined, particle |
| וַחֲבָ֖ל | and hurt | Conjunction, noun common both singular absolute |
| לָא־ | not | Particle |
| אִיתַ֣י | there | Noun common, both singular absolute |
| בְּה֑וֹן | [is] on them | Preposition, suffix |
| וְרֵוֵהּ֙ | and appearance his | Conjunction, noun common both singular construct, suffix |
| דִּ֣י | of | Conjunction |
| רְֽבִיעָאָ֔ה | fourth the | Particle |
| דָּמֵ֖ה | [is] like | Verb, Qal, participle (active) masculine singular |
| לְבַר־ | the object marker a son of | Preposition, noun common both singular construct |
| אֱלָהִֽין׃ ס | [the] gods | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Look!” he exclaimed. “I see four men, unbound and unharmed, walking around in the fire—and the fourth looks like a son of the gods! ” |
| KJV | He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. |
| ASV | He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the aspect of the fourth is like a son of the gods. |
| YLT | He answered and hath said, 'Lo, I am seeing four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth [is] like to a son of the gods.' |
| WEB | He answered, “Look, I see four men loose, walking in the middle of the fire, and they are unharmed. The appearance of the fourth is like a son of the gods. ” |
| BBE | He made answer and said, Look! I see four men loose, walking in the middle of the fire, and they are not damaged; and the form of the fourth is like a son of the gods. |
All translations agree on the rendering of אֱלָהִֽין as 'gods'.
The sentence has a main clause followed by an infinitive phrase and a participial phrase that elaborates on the subject.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאֲנָה
verbעֲנָה
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 3:25
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 Fiery Furnacegenerated
Daniel 3:25 describes a moment of divine intervention when King Nebuchadnezzar witnesses an extraordinary event. After throwing three men into the fiery furnace, he sees a fourth figure walking alongside them, unharmed. This moment emphasizes God's protection over His faithful servants, as seen in the broader narrative of their refusal to worship the golden statue. The king's astonishment reflects the profound impact of this divine presence, which serves as a testament to God's sovereignty and power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Isaiah 43:2 | When you pass through the waters, I will be with you; and when you go through the rivers, they will not overwhelm you. When you walk through the fire, you will not be scorched; the flames will not set you ablaze. |
| 2 | Psalm 91:3–9 | Surely He will deliver you from the snare of the fowler, and from the deadly plague. |
| 3 | Mark 16:18 | they will pick up snakes with their hands, and if they drink any deadly poison, it will not harm them; they will lay their hands on the sick, and they will be made well.” |
| 4 | Acts 28:5 | But Paul shook the creature off into the fire and suffered no ill effects. |
| 5 | 1 Peter 3:13 | Who can harm you if you are zealous for what is good? |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֱלָהִֽין, 'e.la.Hingenerated
The word אֱלָהִֽין ('e.la.Hin) refers to 'gods' or 'divine beings.' It is a masculine plural noun derived from the root that signifies divinity. In this context, it highlights the extraordinary nature of the fourth figure seen by Nebuchadnezzar, suggesting a divine or heavenly presence.
The use of this term indicates that Nebuchadnezzar recognizes something supernatural in the fire, which aligns with the overall theme of God's intervention and protection in the lives of His people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, and the BSB uses gods for אֱלָהִֽין, which is consistent across the KJV and ASV as well.
Sentence Structuregenerated
The main verb in this verse is עָנֵ֣ה, he exclaimed, which governs the entire statement. The structure includes a direct object, an infinitive phrase describing what he sees, and additional phrases providing details about the men and their condition.
The sentence employs a series of participial phrases that elaborate on the actions and states of the men in the fire, emphasizing the miraculous nature of their situation.
Septuagint Backgroundgenerated
The Septuagint translates אֱלָהִֽין as θεοῦ (theou), meaning 'of God.' This choice reflects a broader understanding of divinity, indicating that the fourth figure is perceived as having divine attributes.
This translation suggests a theological interpretation that aligns with the understanding of God's presence and intervention in the lives of His faithful followers.
In plain words — the whole versegenerated
Daniel 3:25 recounts how King Nebuchadnezzar saw four men walking unharmed in the fiery furnace. This verse highlights God's protection over Shadrach, Meshach, and Abednego, as they were not only unharmed but accompanied by a fourth figure that resembled a divine being.
Frequently Asked Questionsgenerated
The fourth man is often interpreted as a divine presence, possibly an angel or a manifestation of God, indicating His protection over His faithful servants.
They were thrown into the fire for refusing to worship the golden statue set up by King Nebuchadnezzar, demonstrating their faithfulness to God.
Nebuchadnezzar was astonished and recognized that the fourth man looked like a son of the gods, indicating his awareness of a supernatural intervention.
This event exemplifies God's ability to protect His people in dire circumstances, showcasing His power and presence in the midst of trials.
Reflection Questionsgenerated
- What does this passage teach us about God's presence in our trials?
- How can we remain faithful like Shadrach, Meshach, and Abednego in the face of adversity?
- What does the recognition of the fourth man tell us about Nebuchadnezzar's understanding of divinity?
- In what ways can we see God's protection in our own lives?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss the nature of divine intervention and the recognition of God's presence in the world.
It is manifest [in Scripture] that the Father is indeed invisible, of whom also the Lord said, “No one has seen God at any time.” But his Word, as he willed it and for the benefit of those who saw,Early Church Fathers on Daniel 3 →
"And the form of the fourth is like the Son of God." Tell me, Nebuchadnezzar, when didst thou see the Son of God, that thou shouldst confess that this is the Son of God? And who pricked thy heart,Early Church Fathers on Daniel 3 →
Nebuchadnezzar, having ordered the three men to be cast into fire, saw a fourth when he looked into the furnace and said, “I see the fourth as the Son of God.” He was impious and yet saw apparitions, visions and dreams.Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe answered and said, lo, I see four men loose,.... Not bound as the three were, when cast in; but quite at liberty in their hands and feet, and separate from one another.
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Lo, I see four men - "four," whereas but three had been cast in.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI see; the fire gave light to see them, though it had no power of heat to burn them. Like the Son of God; a Divine, most beautiful, and glorious countenance; either of a mere angel, or rather of Jesus Christ, the Angel of the covenant, who did sometimes appear in the Old Testament before his incarnation, 18:10,13,17,20 Exodus 23:23 33:2 ; in all which places it is Jehovah; ,32,33,38.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:25 He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.Ver. 25. Walking in the midst of the fire.] As in some pleasant place. Tua praesentia, Domine, Laurentio ipsam craticulam dulcem fecit, saith an ancient, i.e., Thy presence, Lord, sweetened the furnace to these three worthies, the gridiron to Laurence, those exquisite tortures to Theodorus in Julian’ s time, the Leonine prison to Algerius the Italian martyr (who calleth it in the date of his letter a delectable orchard), the fire wherein he was burnt to Bainham, the English martyr, who, in the midst of the flames, which had…
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) The Son of God.—These words, let us remember, are uttered by a heathen king, who calls this same Person, in Daniel 3:28, “an angel” of the God whom the three children worshipped. Probably Nebuchadnezzar thought that He stood to Jehovah in the same relation that he himself did to Merodach. His conceptions of the power of Jehovah were evidently raised by what he had witnessed, though as yet he does not recognise Him as being more than a chief among gods. He has not risen to that conception of the unity of God which is essential to His absolute supremacy. But still the question has to be answered, What did the king see? The early Patristic interpretation was that. it was none other than…
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Is like the Son of God.] A most improper translation. What notion could this idolatrous king have of the Lord Jesus Christ? for so the place is understood by thousands. בר אלהין bar elahin signifies a son of the gods, that is, a Divine person or angel; and so the king calls him in Daniel 3:28: "God hath sent his ANGEL, and delivered his servants." And though even from this some still contend that it was the Angel of the covenant, yet the Babylonish king knew just as much of the one as he did of the other. No other ministration was necessary; a single angel from heaven was quite sufficient to answer this purpose, as that which stopped the mouths of the lions when Daniel was cast…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges25. loose] the fire had burnt away the fetters, but left the bodies of the three youths untouched. form] aspect, appearance, as Daniel 2:31. is like the Son of God] is like a son of (the) gods, i.e. a heavenly being or angel: cf. the ‘sons of God’ (or, of the gods) in Genesis 6:2; Job 1:6 (where see Davidson’s note), Job 38:7. The rendering ‘the Son of God’ cannot stand: ’ĕ ?lτhim is, indeed, used with a singular force in Hebrew, but the Aram. ’μlβhξn is always a true plural (Daniel 2:11; Daniel 2:47, Daniel 3:12; Daniel 3:18, Daniel 4:8; Daniel 4:19; Daniel 4:18, Daniel 5:4; Daniel 5:11; Daniel 5:14; Daniel 5:23), ‘God’ being in the Aram. of Ezra and Dan. denoted regularly by the sing. ’ĕ…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleHe answered and said, Lo, I see four men loose - From the fact that he saw these men now loose, and that this filled him with so much surprise, it may be presumed that they had been bound with
Read Albert Barnes 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
“Look!” he exclaimed. “I see four men, unbound and unharmed, walking around in the fire—and the fourth looks like a son of the gods! ”
He answered, “Look, I see four men loose, walking in the middle of the fire, and they are unharmed. The appearance of the fourth is like a son of the gods. ”
“Look!” he exclaimed. “I see four men, unbound and unharmed, walking around in the fire—and the fourth looks like a son of the gods!”
He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!”
Tyndale line
He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God.
He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the aspect of the fourth is like a son of the gods.
He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the aspect of the fourth is like a son of the gods.
He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt: and the form of the fourth is like the son of God.
And he answered, and said, Loe, I see foure men loose, walking in the middes of the fire, and they haue no hurt, and the forme of the fourth is like the sonne of God.
Strictly literal
He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth is like a son of God.
He answered and hath said, 'Lo, I am seeing four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth [is] like to a son of the gods.'
He answered and has said, “Behold, I am seeing four men loose, walking in the midst of the fire, and they have no hurt; and the appearance of the fourth [is] like to a son of the gods.”
He answered and said, Lo, I see four men unbound, walking in the midst of the fire, and there is no injury on them; and the appearance of the fourth is like a son of the gods.
He said, “But I see four men who are not tied up walking around in the fire, and they are not hurt. The brilliance of the fourth is like a son of the gods.”
From the Latin
Then Azarias standing up prayed in this manner, and opening his mouth in the midst of the fire, he said:
Simplified
“Look!” he cried out. “How is it that I can see four men, not tied up, walking around in the fire and not being burned? And the fourth one looks like a god!”
He made answer and said, Look! I see four men loose, walking in the middle of the fire, and they are not damaged; and the form of the fourth is like a son of the gods.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns closely with the Septuagint, with both recognizing the presence of a divine figure in the fire. The Dead Sea Scrolls provide partial agreement, with some words restored, indicating a consistent tradition regarding this miraculous event.
עָנֵ֣ה וְאָמַ֗ר הָֽא־ אֲנָ֨ה חָזֵ֜ה גֻּבְרִ֣ין אַרְבְּעָ֗ה שְׁרַ֙יִן֙ מַהְלְכִ֣ין בְּגֽוֹא־ נוּרָ֔א וַחֲבָ֖ל לָא־ אִיתַ֣י בְּה֑וֹן וְרֵוֵהּ֙ דִּ֣י רְֽבִיעָאָ֔ה דָּמֵ֖ה לְבַר־ אֱלָהִֽין׃ ס
17 of the 21 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.
[ענה] [ואמר] [הא] [אנה] חזה גברין ארבעה שרין [מהלכין] [בגוא] [נור] [א] [וחבל] [לא] [איתי] [ב׳הון] [ורו׳ה] די רביעי [א] דמא לבר אלהין
5 words on the leather — 4 partly restored, 14 supplied entire by an editor.
ענה נבכדנצר [ואמר] להדברו׳הי הא אנה חזה גברין ארבעה
9 words of the verse are on this fragment — 1 partly restored, 1 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 3:25
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.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj | V-Qal — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
הָא (ha) and הֵא (he) are demonstrative particles meaning 'behold!' or 'lo!'. They are often used for emphasis or to introduce a statement, particularly in Aramaic contexts. The entries indicate that הָא appears in Daniel 3:25, while הֵא serves as a prefixed idiom for greater definiteness.
הָא demonstr.part. lo!, behold!, Dn 3:25.
ref
הֵא demonstr.part. prefixed idiom. to כְּ for greater definiteness, lit. behold like
base
H1888a הָא lo!, behold! H1888b הֵא prefixed idiom. to כְּ for greater definiteness, lit. behold like
1888 he' hay
(Aramaic) or har (Aramaic) {haw}; corresponding to
1887:--even, lo.
see HEBREW for 01887
הָא (ha) — behold.
behold!, lo!
Aramaic of he (הֵא "behold" H1887)
הֵא (he) — behold!.
even as, like as
Aramaic of he (הֵא "behold" H1887)
Adj — ParticleATj
look:
(1) The uses of the simple verb in English Versions of the Bible are nearly all good modern English. In Isa 5:2, however, "He looked that it should bring forth grapes"--"look" is used in the sense of "expect." Compare the King James Version of Sirach 20:14; Ac 28:6, "They looked when he should have swollen" (the Revised Version (British and American) "They expected that he would have swollen"). In 1 Macc 4:54, the King James Version has inserted "look" (omitted in the Revised Version (British and American)) as a simple interjection, without a corresponding word in the Greek
(2) "Look upon" means "fix one's attention on," and is often so used in English Versions of the Bible without further significance (Ec 2:11;
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
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
אַרְבַּע (arba) means 'four' in Hebrew and is used as both a masculine and feminine noun. It corresponds to the Aramaic word for 'four' as well, which is noted in relation to another Hebrew word, אַרְבַּע (ar.ba, H0702). The entries consistently define the word without significant disagreement.
אַרְבַּע, אַרְבְּעָה n.m. et f. four
base
H703 אַרְבַּע, אַרְבְּעָה four
703 'arba` ar-bah'
(Aramaic) corresponding to 702:--four.
see HEBREW for 0702
אַרְבַּע (ar.ba) — four.
four
Aramaic of ar.ba (אַרְבַּע "four" H0702)
Adj — AdjAAcbsa
for ('arba`; tessares): "Four" (cardinal number) was a sacred and complete number with the Hebrews, as well as with several other peoples. It occurs very frequently in the Old Testament and the New Testament.
(1) It indicates completeness. We have the four rivers of Paradise (Ge 2:10); the four winds of heaven (Eze 37:9; Da 7:2; 8:8; 11:4; Zec 6:5, the Revised Version, margin "spirits"; /APC 2Esdras 13:5); "the four winds" (Mt 24:31; Mr 13:27); "the four corners of the earth" (Isa 11:12;
שְׁרָא (shre') is an Aramaic verb meaning to loosen or free. It encompasses a range of actions such as beginning, abiding, and figuratively unraveling. The entries suggest it can also imply residing or unloading beasts. Notably, the Brown-Driver-Briggs entry mentions a specific usage related to fear where joints are loosened.
[שְׁרָא] vb. 1. loosen. 2. abide
Pe.
loosen
abide
Pa. begin
Hithpa. joints were loosened (in fear).
base
H8271 שְׁרָא, שְׁרֵא
8271 shre' sher-ay'
(Aramaic) a root corresponding to that of 8293; to free,
separate; figuratively, to unravel, commence; by implication
(of unloading beasts) to reside:--begin, dissolve, dwell,
loose.
see HEBREW for 08293
שְׁרָא (she.re) — to loose.
1) to loosen, abide, begin
1a) (P'al)
1a1) to loosen
1a2) to abide (from loosing girths for camp)
1b) (Pael) to begin, open
1c) (Ithpael) to be loosened
Adj — Verb masculine pluralAVQrmpa
הֲלַךְ (halak) means to go or walk. It covers various forms of walking, including participial and intensive aspects. The entries indicate a connection to the Aramaic root and related Hebrew words, but do not provide specific verse references.
[הֲלַךְ] vb. go
Pe. syncop. go
Pa. walking about
Haph. walk in pride
base
H1981 הֲלַךְ, הוּךְ
1981 halak hal-ak'
(Aramaic) corresponding to 1980 (compare 1946); to
walk:--walk.
see HEBREW for 01980
see HEBREW for 01946
הֲלַךְ (ha.lakh) — to go.
1) to walk, go
1a) (P'al) walking about (participle)
1b) (Aphel) to walk
Adj — Verb · Hiphil · participle (active) masculine pluralAVhrmpa
גַּו (gav) refers to the concept of 'midst' or 'middle.' It is an Aramaic term related to the Hebrew word גֵּו (gev, H1460), which also means 'midst.' The entries consistently emphasize this central position without significant disagreement.
[גַּו] n.m. midst
base
H1459 גַּו
1459 gav gav
(Aramaic) corresponding to 1460; the middle:--midst, same,
there- (where-) in.
see HEBREW for 01460
גַּו (gav) — midst.
midst, the midst
Aramaic of gev (גֵּו "midst" H1460B)
Adj | N-ms — Preposition · noun common both singular constructAR/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…
נוּר (nuwr) means 'fire' and can refer to both the noun and the masculine form. It is derived from an unused root related to the concept of shining or burning. The word appears in contexts that emphasize its fiery nature.
נוּר 17 n.f. et m. fire
base
H5135 נוּר
5135 nuwr noor
(Aramaic) from an unused root (corresponding to that of 5216)
meaning to shine; fire:--fiery, fire.
see HEBREW for 05216
נוּר (nur) — fire.
fire
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
חֲבָל (chabal) refers to harm or injury, whether personal or financial. It is derived from a root meaning to cause damage. The entries consistently emphasize its meanings related to hurt and damage, with no significant disagreement among the lexicons.
חֲבָל n.m. hurt, injury
base
H2257 חֲבָל, חֲבַל
2257 chabal khab-al'
(Aramaic) from 2255; harm (personal or pecuniary):--damage,
hurt.
see HEBREW for 02255
חֲבָל (cha.val) — harm.
hurt, damage, injury
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
hurt: The term (noun and verb) represents a large number of Hebrew words, of which the chief are ra` (verb ra`a`), "evil" (Ge 26:29; 1Sa 24:9; Ps 35:4, etc.), and shebher or shebher (from shabhar), "a fracture" or "breaking" (Jer 6:14; 8:11,21; 10:19; compare Ex 22:10,14). In Greek a principal verb is adikeo, "to do injustice" (Lu 10:19; Re 2:11; 6:6, etc.); once the word "hurt" is used in the King James Version (Ac 27:10, story of Paul's shipwreck) for…
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
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
ANcbsa — Noun common · both singular absoluteANcbsa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp
רֵו (rev) is an Aramaic word meaning 'appearance.' It is derived from a root related to the Hebrew word for 'sight' (רְאוּת, H7212). The entries consistently emphasize its meaning as related to form or appearance.
[רֵו] n.m. appearance
base
H7299 רֵו
7299 rev rave
(Aramaic) from a root corresponding to 7200; aspect:--form.
see HEBREW for 07200
רֵו (rev) — appearance.
appearance
Aramaic of re.ut (רְאוּת "sight" H7212)
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רְבִיעִי (*rbiy`ay*) means 'fourth' and is an ordinal adjective in Aramaic, derived from the related term רְבִיעַי (*re.vi.i*). It corresponds to the Hebrew word for 'fourth' found in H7243. The entries consistently define it as an ordinal number without significant disagreement.
[רְבִיעִי] adj.num.ord. fourth
base
H7244 רְבִיעִי, רְבִיעַי
7244 rbiy`ay reb-ee-ah'-ee
(Aramaic) corresponding to 7243 -- fourth.
see HEBREW for 07243
רְבִיעִי (re.vi.ay) — fourth.
fourth
Aramaic of re.vi.i (רְבִיעִי "fourth" H7243)
Adj | Art — ParticleAAobsd/Ta
דְּמָה (dmah) means 'to be like' or 'to resemble.' It is an Aramaic verb corresponding to the Hebrew root דָּמָה (da.mah). The only Old Testament reference noted is Daniel 3:25.
[דְּמָה] vb. be like;—Pe. Dn 3:25
ref
H1821 דְּמָה
1821 dmah dem-aw'
(Aramaic) corresponding to 1819; to resemble:--be like.
see HEBREW for 01819
דְּמָה (de.mah) — be like.
(P'al) to be like
Aramaic of da.mah (דָּמָה "to resemble" H1819)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
בַּר (bar) means 'son' in Aramaic, corresponding to the Hebrew בֵּן (ben). It can refer to a son, grandson, or child. The entries indicate that it is a direct equivalent of the Hebrew term, with no significant disagreement among the lexicons.
H1247 בַּר, בֵּן
1247 bar bar
(Aramaic) corresponding to 1121; a son, grandson, etc.:--X
old, son.
see HEBREW for 01121
בַּר (bar) — son.
son
Aramaic of ben (בֵּן ": child" H1121)
Adj | N-ms — Preposition · noun common both singular constructAR/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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · masculine plural absoluteANcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
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