Daniel 3:27 — Word Study
WLCוּ֠מִֽתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּ֞א סִגְנַיָּ֣א וּפַחֲוָתָא֮ וְהַדָּבְרֵ֣י מַלְכָּא֒ חָזַ֣יִן לְגֻבְרַיָּ֣א אִלֵּ֡ךְ דִּי֩ לָֽא־ שְׁלֵ֨ט נוּרָ֜א בְּגֶשְׁמְה֗וֹן וּשְׂעַ֤ר רֵֽאשְׁהוֹן֙ לָ֣א הִתְחָרַ֔ךְ וְסָרְבָּלֵיה֖וֹן לָ֣א שְׁנ֑וֹ וְרֵ֣יחַ נ֔וּר לָ֥א עֲדָ֖ת בְּהֽוֹן׃
BSAand when the satrapsʼăchashdarpan [high-ranking governors, princes] prefectsçᵉgan [provincial rulers] governorspechâh [regional overseers] and royalmelek advisershaddâbâr [king's counselors, ministers] had gathered aroundkânash they sawchăzâʼ [gazed upon, observed] that the firenûwr [flames, burning] ◂had nolâʼ effectshᵉlêṭ [power, control] on the bodiesgeshem [physical forms, persons] of theseʼillêk mengᵉbar [individuals, persons] ◂Notlâʼ a hairsᵉʻar [single strand] of their headsrêʼsh [physical heads, minds] was singedchărak△ [scorched, burned] their robesçarbal [clothing, garments] ◂were unaffectedlâʼ [unchanged, unharmed] ◂and there was nolâʼ smellrêyach△ [odor, scent] of firenûwr [burning, flames]
| Greek | English | Parsing |
|---|---|---|
| וּ֠מִֽתְכַּנְּשִׁין | and [were] gathered | Conjunction, verb masculine plural |
| אֲחַשְׁדַּרְפְּנַיָּ֞א | satraps the | Noun common masculine plural determined, particle |
| סִגְנַיָּ֣א | prefects the | Noun common masculine plural determined, particle |
| וּפַחֲוָתָא֮ | and governors the | Conjunction, noun common feminine plural determined, particle |
| וְהַדָּבְרֵ֣י | and [the] counselors of | Conjunction, noun common masculine plural construct |
| מַלְכָּא֒ | king the | Noun common both singular determined, particle |
| חָזַ֣יִן | [they were] seeing | Verb, Qal, participle (active) masculine plural |
| לְגֻבְרַיָּ֣א | the object marker men the | Preposition, noun common masculine plural determined, particle |
| אִלֵּ֡ךְ | these | Particle |
| דִּי֩ | that | Conjunction |
| לָֽא־ | not | Particle |
| שְׁלֵ֨ט | it had had power | Verb, Qal, perfect third person masculine singular |
| נוּרָ֜א | fire the | Noun common both singular determined, particle |
| בְּגֶשְׁמְה֗וֹן | over body their | Preposition, noun common both singular construct, suffix |
| וּשְׂעַ֤ר | and [the] hair of | Conjunction, noun common both singular construct |
| רֵֽאשְׁהוֹן֙ | head their | Noun common both singular construct, suffix |
| לָ֣א | not | Particle |
| הִתְחָרַ֔ךְ | it was singed | Verb plural, third person masculine singular |
| וְסָרְבָּלֵיה֖וֹן | and mantles their | Conjunction, noun common masculine plural construct, suffix |
| לָ֣א | not | Particle |
| שְׁנ֑וֹ | they were changed | Verb, Qal, perfect third person masculine plural |
| וְרֵ֣יחַ | and [the] smell of | Conjunction, noun common both singular construct |
| נ֔וּר | fire | Noun common, both singular absolute |
| לָ֥א | not | Particle |
| עֲדָ֖ת | it had touched | Verb, Qal, perfect third person feminine singular |
| בְּהֽוֹן׃ | on them | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | and when the satraps, prefects, governors, and royal advisers had gathered around, they saw that the fire had no effect on the bodies of these men. Not a hair of their heads was singed, their robes were unaffected, and there was no smell of fire on them. |
| KJV | And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. |
| ASV | And the satraps, the deputies, and the governors, and the king’s counsellors, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them. |
| YLT | and gathered together, the satraps, the prefects, and the governors, and the counsellors of the king, are seeing these men, that the fire hath no power over their bodies, and the hair of their head hath not been singed, and their coats have not changed, and the smell of fire hath not passed on them. |
| WEB | The local governors, the deputies, and the governors, and the king’s counselors, being gathered together, saw these men, that the fire had no power on their bodies. The hair of their head wasn’t singed. Their pants weren’t changed. The smell of fire wasn’t even on them. |
| BBE | And the captains, the chiefs, and the rulers, and the king's wise men who had come together, saw these men, over whose bodies the fire had no power, and not a hair of their heads was burned, and their coats were not changed, and there was no smell of fire about them. |
Where they part company is הִתְחָרַ֔ךְ — see How Translations Differ.
One main clause introduces the observations of the officials, followed by several subordinate clauses detailing the miraculous outcomes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחֲזָה
The sentence as the grammar sees it Open the tree ›
2 of 26 occur nowhere else in the Old Testament — words 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 3:27
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 Miracle in the Fiery Furnacegenerated
Daniel 3:27 describes a remarkable event where Shadrach, Meshach, and Abednego emerged unharmed from a fiery furnace. This incident showcases God's power to protect His faithful servants from harm, even in life-threatening situations. The gathering of high-ranking officials serves to emphasize the miraculous nature of their survival, which led to a significant declaration of faith from King Nebuchadnezzar in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:2–3 | Then King Nebuchadnezzar sent word to assemble the satraps, prefects, governors, advisers, treasurers, judges, magistrates, and all the other officials of the provinces to attend the dedication of the statue he had set up. |
| 2 | 1 Samuel 17:46–47 | This day the LORD will deliver you into my hand. This day I will strike you down, cut off your head, and give the carcasses of the Philistines to the birds of the air and the creatures of the earth. Then the whole world will know that there is a God in Israel. |
| 3 | 2 Kings 19:19 | And now, O LORD our God, please save us from his hand, so that all the kingdoms of the earth may know that You alone, O LORD, are God.” |
| 4 | Psalm 83:18 | May they know that You alone, whose name is the LORD, are Most High over all the earth. |
| 5 | Psalm 96:7–9 | Ascribe to the LORD, O families of the nations, ascribe to the LORD glory and strength. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — וּ֠מִֽתְכַּנְּשִׁין, U.mit.ka.ne.shingenerated
The word כְּנַשׁ (kanash) means to gather or assemble, indicating a collective action by the officials. It is used in the context of people coming together for a specific purpose, in this case, to witness the aftermath of the furnace incident.
The parsing as a masculine plural verb suggests that multiple officials were involved in this gathering, highlighting the significance of their collective observation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has gathered, and so do the KJV and the ASV: all three maintain the same action of the officials.
Where others part company with the BSB they part company over the rendering of וּ֠מִֽתְכַּנְּשִׁין. assembled (YLT) and gathered (WEB) differ slightly in nuance but agree on the action.
Sentence Structuregenerated
The finite verb חָזַ֣יִן, [they were] seeing, governs the entire verse, with several noun phrases detailing who is observing and what they are observing. The structure emphasizes the officials' collective witness to the miraculous event.
The order of the Hebrew phrases places the officials first, highlighting their role as witnesses to the event, followed by the description of the miraculous outcome.
Septuagint Backgroundgenerated
The Septuagint uses συνήξθησαν to translate וּ֠מִֽתְכַּנְּשִׁין, indicating a gathering or assembly. This choice reflects a direct translation of the action of coming together to observe the event.
The Greek term suggests a similar emphasis on the collective action of the officials, aligning with the Hebrew meaning.
In plain words — the whole versegenerated
Daniel 3:27 describes how the satraps, prefects, governors, and royal advisers gathered around to see the outcome of Shadrach, Meshach, and Abednego after they were thrown into the fiery furnace. They observed that the fire had no effect on the men; not a hair on their heads was singed, their robes were unharmed, and there was no smell of fire on them.
Frequently Asked Questionsgenerated
It indicates a miraculous protection from God, showing that the flames could not harm their bodies or clothing.
They were witnesses to the extraordinary event, likely to report back to King Nebuchadnezzar.
It demonstrates God's power to save and protect His faithful servants, reinforcing the theme of divine intervention.
It led him to acknowledge the power of the God of Shadrach, Meshach, and Abednego, resulting in a decree to honor Him.
Reflection Questionsgenerated
- What does this event teach us about God's ability to protect us in difficult situations?
- How can we demonstrate faith like Shadrach, Meshach, and Abednego in our own lives?
- What role do witnesses play in affirming the miraculous works of God?
- How might we respond to God's protection and deliverance in our own experiences?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this miraculous event to illustrate God's power and providence, citing it in discussions about divine protection and resurrection.
“God shall wipe away all tears from their eyes, and there shall be no more death” and therefore no more corruption, it being chased away by incorruption,Early Church Fathers on Daniel 3 →
The Father’s care and providence neither allowed the garments of the Israelites to perish nor the worthless shoes on their feet to wear out; nor, finally, did he permit the wide trousers of the captive young men to be burned.Early Church Fathers on Daniel 3 →
Recall what happened to Ananiah and his companions. From which sources did they make water flow or how many vessels of water did they use to extinguish the fire that rose up forty-nine cubits high? Even when the flame rose a little too…Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the princes, governors, and captains, and the king's counsellors, being gathered together,.... Either by the order of the king, or of their own accord, to see the miracle that was wrought: saw
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleSaw these men, with great admiration, for the satisfaction of all by their sight of them, and by their smell. All the works of God are perfect, and there was nothing here wanting to make this wonderful deliverance complete. Here was a pure act of God’ s omnipotence, to divide between the fire and its most intense heat, and to master any creature in the world in its height, by working against and above nature, whose utmost sphere of activity is limited by God.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:27 And the princes, governors, and captains, and the king’ s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.Ver. 27. And the princes, governors, and captains.] Who were more obstinate than the king, and willing to have shut the windows lest the light should shine in upon them; but that there was no withstanding it. Upon whose bodies the fire had no power.] See on Daniel 3:23. The creatures are at a league with the saints.
Read John Trapp on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Upon whose bodies the fire had no pouter] The heathens boasted that their priests could walk on burning coals unhurt; and Virgil mentions this of the priests of Apollo of Soracte: - Summe Deum, sancti custos Soractis Apollo! Quem primi colimus, cui pineus ardor acervo Pascitur; et medium, freti pietate, per ignem Cultores multa premimus vestigia pruna. VIRG. AEn. xi. 785. O Phoebus, guardian of Soracte's woods And shady hills; a god above the gods; To whom our natives pay the rites divine, And burn whole crackling groves of hallowed pine; Walk through the fire in honour of thy name, Unhurt, unsinged, and sacred from the flame. PITTS. But Varro tells us that they anointed the soles…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges27. princes, governors, and captains] satraps, praefects, and governors. See on Daniel 3:2. counsellers] ministers (Daniel 3:24). upon whose bodies, &c.] that the fire had no power upon their bodies, nor was the hair, &c. coats] either mantles, or trousers (Daniel 3:21). changed] viz. for the worse, a sense which the word often has in Aramaic. Cf. Daniel 5:6.
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the princes, governors, and captains - Notes, Daniel 3:3. And the king’s counselors - Notes, Daniel 3:24. Being gathered together, saw these men - There could be no mistake about the reality of the miracle.
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27. See note Daniel 3:21. How triumphantly was Jehovah victor when even the hair of their heads was not singed nor even their loose white trousers scorched.
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
and when the satraps, prefects, governors, and royal advisers had gathered around, they saw that the fire had no effect on the bodies of these men. Not a hair of their heads was singed, their robes were unaffected, and there was no smell of fire on them.
The local governors, the deputies, and the governors, and the king’s counselors, being gathered together, saw these men, that the fire had no power on their bodies. The hair of their head wasn’t singed. Their pants weren’t changed. The smell of fire wasn’t even on them.
and when the satraps, prefects, governors, and royal advisers had gathered around, they saw that the fire had no effect on the bodies of these men. Not a hair of their heads was singed, their robes were unaffected, and there was no smell of fire on them.
Once the satraps, prefects, governors, and ministers of the king had gathered around, they saw that those men were physically unharmed by the fire. The hair of their heads was not singed, nor were their trousers damaged. Not even the smell of fire was to be found on them!
Tyndale line
And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them.
And the satraps, the deputies, and the governors, and the king’s counsellors, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them.
And the satraps, the deputies, and the governors, and the king’s counsellors, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them.
And the princes, governors, and captains, and the king's counselors, being assembled, saw these men, upon whose bodies the fire had no power, nor was a hair of their head singed, neither were their coats changed, nor had the smell of fire passed upon them.
Then the nobles, princes and dukes, and the Kings counsellers came together to see these men, because the fire had no power ouer their bodies: for not an heare of their head was burnt, neither was their coates changed, nor any smelll of fire came vpon them.
Strictly literal
And the satraps, the prefects, and the governors, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had had no power, nor was the hair of their head singed, neither were their hosen changed, nor had the smell of fire passed on them.
and gathered together, the satraps, the prefects, and the governors, and the counsellors of the king, are seeing these men, that the fire hath no power over their bodies, and the hair of their head hath not been singed, and their coats have not changed, and the smell of fire hath not passed on them.
and gathered together, the satraps, the prefects, and the governors, and the counselors of the king, are seeing these men, that the fire has no power over their bodies, and the hair of their head has not been singed, and their coats have not changed, and the smell of fire has not passed on them.
And the lieutenants, superintendents, and governors, and the king's counsellors, being assembled together, saw these men, over whose bodies the fire had had no power, and the hair of whose head was not singed, whose mantles were not changed, and on whom there was not come the smell of fire.
The provincial governors, regional governors, other governors, and the king's counselors who had gathered together saw these men. The fire had not hurt their bodies; the hair on their heads was not singed; their robes were not harmed; and there was no smell of fire on them.
From the Latin
For thou art just in all that thou hast done to us, and all thy works are true, and thy ways right, and all thy judgments true.
Simplified
The provincial governors, prefects, local governors, and the king's advisors gathered around them and saw that the fire had not harmed them. Their hair wasn't singed, their clothes weren't scorched—there wasn't even the smell of smoke!
And the captains, the chiefs, and the rulers, and the king's wise men who had come together, saw these men, over whose bodies the fire had no power, and not a hair of their heads was burned, and their coats were not changed, and there was no smell of fire about them.
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 Dead Sea Scrolls both agree on the main components of the verse, though the scrolls contain some restored words. The essential meaning remains consistent across these witnesses, highlighting the miraculous nature of the event.
וּ֠מִֽתְכַּנְּשִׁין אֲחַשְׁדַּרְפְּנַיָּ֞א סִגְנַיָּ֣א וּפַחֲוָתָא֮ וְהַדָּבְרֵ֣י מַלְכָּא֒ חָזַ֣יִן לְגֻבְרַיָּ֣א אִלֵּ֡ךְ דִּי֩ לָֽא־ שְׁלֵ֨ט נוּרָ֜א בְּגֶשְׁמְה֗וֹן וּשְׂעַ֤ר רֵֽאשְׁהוֹן֙ לָ֣א הִתְחָרַ֔ךְ וְסָרְבָּלֵיה֖וֹן לָ֣א שְׁנ֑וֹ וְרֵ֣יחַ נ֔וּר לָ֥א עֲדָ֖ת בְּהֽוֹן׃
23 of the 26 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.
[ומתכנשין] [אחשדרפני] [א] [סגני] [א] ופחות א והדברי מלכ [א] [חזין] [לגברי] [א] [אלך] [די] [לא] [שלט] [נור] [א] [בגשמ׳הון] [ושער] [ראש׳הון] לא התחרך ושרבלי׳הון [לא] [שנו] [וריח] [נור] [לא] עדה ב׳הון
6 words on the leather — 3 partly restored, 23 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 3:27
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.
כְּנַשׁ (kanash) means to gather or assemble. It appears in different forms, including the P'al and Ithpael, indicating various aspects of gathering. The word is related to the Aramaic term corresponding to another Hebrew root. No significant disagreements among lexicons are noted.
[כְּנַשׁ] vb. gather
Pe.
Hithpa. assembled
base
H3673 כְּנַשׁ, כָּנַשׁ
3673 kanash kaw-nash'
(Aramaic) corresponding to 3664; to assemble:--gather
together.
see HEBREW for 03664
כְּנַשׁ (ka.nash) — to gather.
1) to gather
1a) (P'al) to gather
1b) (Ithpael) gathered (participle)
Adj | V-M — Conjunction · verb masculine pluralAC/VMrmpa
אֲחַשְׁדַּרְפְּנִין (i.e., *achashdarpan*) refers to satraps, which are governors of Persian provinces. The term is derived from the Aramaic word for satrap and is pluralized in the entries. It corresponds to the singular term found in H323, which also means prince.
[אֲחַשְׁדַּרְפְּנִין] n.m.pl. satraps
base
H324 אֲחַשְׁדַּרְפְּנִין, אֲחַשְׁדַּרְפַּן
324 'achashdarpan akh-ash-dar-pan'
(Aramaic) corresponding to 323:--prince.
see HEBREW for 0323
אֲחַשְׁדַּרְפְּנִין (a.chash.dar.pan) — satrap.
satrap, a governor of a Persian province
Aramaic of a.chash.dar.pan (אֲחַשְׁדַּרְפַּן "satrap" H0323)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
sa'-traps, sat'-raps ('achashdarpenim, Ezr 8:36; Es 3:12; 8:9; 9:3, the King James Version "lieutenants"; Da 3:2,3,27; 6:1 ff, the King James Version "princes"): The viceroys or vassal rulers to whom was entrusted the government of the provinces in the Persian empire. The word answers to the Old Persian khshathrapavan, "protectors of the realm."
סְגַן (segan) refers to a prefect or governor, derived from the Aramaic term for ruler. The entries consistently emphasize its meaning as a governing authority, with no significant disagreement among the lexicons.
[סְגַן] n.m. prefect
base
H5460 סְגַן
5460 cgan seg-an'
(Aramaic) corresponding to 5461:--governor.
see HEBREW for 05461
סְגַן (se.gan) — prefect.
prefect, governor
Aramaic of sa.gan (סָגָן "ruler" H5461)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
פֶּחָה (pechah) refers to a governor or captain, with roots in Aramaic. The term is linked to a similar word in Hebrew, indicating a position of authority. It appears in contexts related to governance, though specific verses are not provided.
פֶּחָה n.m. (Bab. or Pers.) governor
base
H6347 פֶּחָה
6347 pechah peh-khaw'
(Aramaic) corresponding to 6346:--captain, governor.
see HEBREW for 06346
פֶּחָה (pe.chah) — governor.
governor
Aramaic of pe.chah (פֶּחָה "governor" H6346)
Adj | N-mp | Art — Conjunction · noun common feminine plural determined · particleAC/Ncfpd/Ta
הַדָּבַר (haddabar) refers to a counselor or minister, likely of foreign origin. The term appears in contexts related to advice or governance, emphasizing its role in leadership or counsel.
[הַדָּבַר] n.m. counsellor, minister
base
H1907 הַדָּבַר, הַדָּבָר
1907 haddabar had-daw-bawr'
(Aramaic) probably of foreign origin; a vizier:--counsellor.
הַדָּבָר (had.da.var) — counselor.
counsellor, minister
Adj | N-mp — Conjunction · noun common masculine plural constructAC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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 pluralAVqrmpa
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 | N-mp | Art — Preposition · noun common masculine plural determined · particleAR/Ncmpd/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
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
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
שְׁלֵט (shlet) means to have power or to rule. The entries indicate it can refer to having mastery or dominion over something, and it can also mean to make someone a ruler. The term appears in both Biblical Hebrew and Aramaic contexts.
שְׁלֵט vb. have power, rule (BH (q.v.) late)
Pe. have power upon
Haph. make ruler
base
H7981 שְׁלֵט have power, rule (BH (q.v.) late)
7981 shlet shel-ate'
(Aramaic) corresponding to 7980:--have the mastery, have
power, bear rule, be (make) ruler.
see HEBREW for 07980
שְׁלֵט (she.let) — to rule.
1) to have power, rule, domineer, rule over
1a) (P'al) have power upon or over, rule, fall upon, assault, be ruler
1b) (Aphel) make ruler
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
pou'-er: This word, indicative of might, strength, force, is used in the Old Testament to render very many Hebrew terms, the translation in numerous instances being varied in the Revised Version (British and American) to words like "valor," "rule," "strength," "might," "dominion." The principal words for "power" in the New Testament are dunamis, and exousia. In the latter case the Revised Version (British and American) frequently changes to "authority" (Mr 3:15; 6:7; Eph 1:21, etc.) or "right" (Ro 9:21; 1Co 9:6; 2Th 3:9, etc.). Power is attributed preeminently to God (1Ch…
For the use of this word in 1Co 11:10, see VEIL.
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…
גְּשֵׁם (geshem) primarily means 'body' in Hebrew. The entries suggest it may relate to the concept of a hard rain, though this is not elaborated upon. The term appears to have a peculiar sense in Aramaic, linking it to a similar word. No significant disagreements among the lexicons are noted.
[גְּשֵׁם] n.m. body
base
H1655 גְּשֵׁם, גֶּשֶׁם
1655 geshem gheh'-shem
(Aramaic) apparently the same as 1653; used in a peculiar
sense, the body (probably for the (figuratively) idea of a
hard rain):--body.
see HEBREW for 01653
גְּשֵׁם (ge.shem) — body.
body
Adj | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3mp
שְׂעַר (se'ar) means 'hair,' specifically referring to the hair on the head. It is noted in both Hebrew and Aramaic contexts, with a connection to the similar word שֵׁעָר (se'ar) in Strong's H8181. The entries consistently define it as hair without significant disagreement.
שְׂעַר n.m. hair, of head
base
H8177 שְׂעַר
8177 s`ar seh-ar'
(Aramaic) corresponding to 8181; hair:--hair.
see HEBREW for 08181
שְׂעַר (se.ar) — hair.
hair (of head)
Aramaic of se.ar (שֵׂעָר "hair" H8181)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֵאשׁ (re'sh) means 'head' in Hebrew, and can refer to a person's head, the chief or leader of a group, or the essential content of matters. The word is built from the concept of being at the top or forefront, covering meanings related to leadership and summation. It appears in various contexts in the Old Testament, emphasizing its figurative use.
רֵאשׁ n.m. head
head
head as seat of vision
= chief
sum, essential content, of matters
base
H7217 רֵאשׁ
7217 re'sh raysh
(Aramaic) corresponding to 7218; the head; figuratively, the
sum:--chief, head, sum.
see HEBREW for 07218
רֵאשׁ (resh) — head.
1) chief, head
1a) head (of man)
1b) head (as seat of visions)
1c) chief
1d) sum (essential content)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
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
חֲרַךְ (charak) is an Aramaic verb meaning 'to singe' or 'to scorch.' It is related to the root of another word, חָרַר (cha'rar), which also means 'to scorch.' The word appears in the context of Daniel 3:27.
[חֲרַךְ] vb. singe;—Hithpa. Dn 3:27
ref
H2761 חֲרַךְ
2761 charak khar-ak'
(Aramaic) a root probably allied to the equivalent of 2787;
to scorch:--singe.
see HEBREW for 02787
חֲרַךְ (cha.rakh) — to singe.
(Ithpael) to singe
Aramaic of cha.rar (חָרַר "to scorch" H2787)
Adj — Verb plural · third person masculine singularAVMp3ms
סַרְבָּל (sarbal) likely refers to a mantle or coat, though its exact meaning is uncertain. The word appears in Aramaic and may also suggest a type of slipper. The entries indicate that its derivation is unclear, and there is no significant disagreement among the lexicons.
[סַרְבָּל] n.[m.] prob. mantle
base
H5622 סַרְבָּל, סַרְבַּל
5622 carbal sar-bal'
(Aramaic) of uncertain derivation; a cloak:--coat.
סַרְבָּל (sar.bal) — mantle.
1) mantle, coat
1a) meaning uncertain; perhaps also 'a babouche' (oriental slipper)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3mp
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
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
רֵיחַ (reyach) means 'smell' or 'odor' in Hebrew. It is noted in the context of the Old Testament, specifically in Daniel 3:27. The word is related to the Aramaic term for 'aroma' found in רֵיחַ (H7381), indicating a connection between the two languages.
רֵיחַ n.f. smell;—cstr. Dn 3:27.
ref
H7382 רֵיחַ
7382 reyach ray'-akh
(Aramaic) corresponding to 7381:--smell.
see HEBREW for 07381
רֵיחַ (re.ach) — smell.
smell, odour
Aramaic of re.ach (רֵיחַ "aroma" H7381)
Adj | N-fs — Conjunction · noun common both singular constructAC/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 — Noun common · both singular absoluteANcbsa
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…
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
עֲדָה (*ada'*) is a Hebrew verb meaning to pass on, pass away, or remove. It can be used in various forms, such as to pass over or to take away. The entries indicate that it has a range of meanings related to movement or transition, but there is no significant disagreement among the lexicons.
[עֲדָה] vb. pass on, away
Pe.
pass on, over
pass away
Haph. take away
base
H5709 עֲדָה, עֲדָא
5709 `ada' ad-aw'
(Aramaic) or adah (Aramaic) {ad-aw'}; corresponding to
5710:--alter, depart, pass (away), remove, take (away).
see HEBREW for 05710
עֲדָה (a.dah) — to pass on/over/away.
1) to pass on, pass away
1a)(P'al)
1a1) to pass on, pass over
1a2) to pass away
1b) (Aphel) to take away, remove, depose
AVqp3fs — Verb · Qal · perfect third person feminine singularAVqp3fs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp