Daniel 4:15 — Word Study
WLCבְּרַ֨ם עִקַּ֤ר שָׁרְשׁ֙וֹהִי֙ בְּאַרְעָ֣א שְׁבֻ֔קוּ וּבֶֽאֱסוּר֙ דִּֽי־ פַרְזֶ֣ל וּנְחָ֔שׁ בְּדִתְאָ֖א דִּ֣י בָרָ֑א וּבְטַ֤ל שְׁמַיָּא֙ יִצְטַבַּ֔ע וְעִם־ חֵיוְתָ֥א חֲלָקֵ֖הּ בַּעֲשַׂ֥ב אַרְעָֽא׃
BSAofdîy ofdîy
| Greek | English | Parsing |
|---|---|---|
| בְּרַ֨ם | nevertheless | Adverb |
| עִקַּ֤ר | [the] stump of | Noun common, both singular construct |
| שָׁרְשׁ֙וֹהִי֙ | roots its | Noun common masculine plural construct, suffix |
| בְּאַרְעָ֣א | in ground the | Preposition, noun common both singular determined, particle |
| שְׁבֻ֔קוּ | leave! | Verb, Qal, imperative second person masculine plural |
| וּבֶֽאֱסוּר֙ | and with a fetter | Conjunction, preposition, noun common both singular absolute |
| דִּֽי־ | of | Conjunction |
| פַרְזֶ֣ל | iron | Noun common, both singular absolute |
| וּנְחָ֔שׁ | and bronze | Conjunction, noun common both singular absolute |
| בְּדִתְאָ֖א | in grass the | Preposition, noun common both singular determined, particle |
| דִּ֣י | of | Conjunction |
| בָרָ֑א | field the | Noun common both singular determined, particle |
| וּבְטַ֤ל | and with [the] dew of | Conjunction, preposition, noun common both singular construct |
| שְׁמַיָּא֙ | heavens the | Noun common masculine plural determined, particle |
| יִצְטַבַּ֔ע | let it become wet | Verb third, person masculine singular |
| וְעִם־ | and [be] with | Conjunction, preposition |
| חֵיוְתָ֥א | animal[s] the | Noun common feminine singular determined, particle |
| חֲלָקֵ֖הּ | portion its | Noun common both singular construct, suffix |
| בַּעֲשַׂ֥ב | in [the] grass of | Preposition, noun common both singular construct |
| אַרְעָֽא׃ | earth the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven and graze with the beasts on the grass of the earth. |
| KJV | Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: |
| ASV | Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven: and let his portion be with the beasts in the grass of the earth: |
| YLT | but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens is it wet, and with the beasts [is] his portion in the herb of the earth; |
| WEB | Nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of the sky. Let his portion be with the animals in the grass of the earth. |
| BBE | But keep its broken end and its roots still in the earth, even with a band of iron and brass; let him have the young grass of the field for food, and let him be wet with the dew of heaven, and let his part be with the beasts. |
The translations agree here, uniformly rendering the command to leave the stump with its roots.
The sentence has a main clause followed by several subordinate phrases that elaborate on the conditions and actions related to the stump.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנְבוּכַדְנֶצַּר
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 4:15
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Interpretation of Nebuchadnezzar's Dreamgenerated
Daniel 4:15 presents a vision where a great tree is decreed to be cut down, symbolizing Nebuchadnezzar's fall from power. The command to leave the stump with its roots signifies a remnant of his kingship and a possibility for restoration, as seen in the subsequent verses where the king's mind will be changed. This passage emphasizes the theme of divine sovereignty over earthly rulers and the potential for redemption.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:25–27 | You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes. |
| 2 | Job 14:7–9 | For there is hope for a tree: If it is cut down, it will sprout again, and its tender shoots will not fail. |
| 3 | Ezekiel 29:14–15 | I will restore Egypt from captivity and bring them back to the land of Pathros, the land of their origin. There they will be a lowly kingdom. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — עִקַּר, 'i.Kargenerated
The noun עִקַּר ('iqqar) refers to the stump or root of a tree, indicating a foundational element that remains after destruction. It is derived from a root meaning to cut off or to be a base, emphasizing the idea of survival and continuity even in the face of judgment.
In this verse, it symbolizes not only the end of Nebuchadnezzar's reign but also the hope for new growth or restoration, as the roots remain intact in the ground, suggesting that life may spring forth again.
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.
Sentence Structuregenerated
The finite verb שְׁבֻ֔קוּ (shevaku) governs the main clause, commanding to leave the stump. This is followed by a series of phrases detailing what is to be left and the conditions surrounding it.
The structure emphasizes the imperative nature of the command, with additional descriptive phrases that clarify the context and conditions, including the materials and environment surrounding the stump.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, indicating a divergence in interpretation or focus. The absence of a Greek equivalent for עִקַּר suggests a possible emphasis on different aspects of the vision.
The LXX translators may have chosen to highlight other elements of the narrative rather than the stump itself, reflecting their interpretive choices.
In plain words — the whole versegenerated
Daniel 4:15 describes a command to leave the stump of a tree with its roots in the ground, surrounded by iron and bronze. This imagery signifies that while Nebuchadnezzar's power will be diminished, there remains a possibility for restoration, as indicated by the roots still being intact.
Frequently Asked Questionsgenerated
Leaving the stump signifies that there is still hope for restoration, even after the tree is cut down.
The iron and bronze symbolize strength and durability, indicating that the remnant is protected.
This indicates a humbling of Nebuchadnezzar, as he will live like a beast until his time of judgment is complete.
This verse illustrates that God has control over kings and nations, demonstrating that even in judgment, there is a plan for potential restoration.
Reflection Questionsgenerated
- What does the stump symbolize in your life when facing challenges or loss?
- How can I recognize areas where God might be calling for restoration in my own life?
- In what ways can I remain hopeful during times of judgment or correction?
- How does understanding God's sovereignty impact my perspective on leadership and authority?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNevertheless, leave the stump of his roots in the earth,.... Let him not be utterly destroyed, or his life taken away; but let him continue in being; though in a forlorn condition, yet with hope of
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere he mitigates and corrects the former rigour of his sentence, that the kingdom should remain, with hope of return and readmission: God cuts off many flourishing kingdoms to the stumps, by spoiling their riches, beauty, and majesty. In the tender grass of the field: let the body of Nebuchadnezzar be preserved, and the king doth remain firm, though he be turned out to grass for a while among the beasts.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:15 Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and [let] his portion [be] with the beasts in the grass of the earth:Ver. 15. Nevertheless, leave the stump of his roots.] Which, having life still in it, may shoot out again. Even with a band of iron and brass.] Hic ab arbore desilit angelus ad personam. This band intimateth Nebuchadnezzar’ s madness; for mad folk use to be bound. Let his portion be with the beasts.] Turn him agrazing among beasts, for his beastly conditions. Pintus in loc.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The stump.—The whole tree was not to be destroyed, but just so much was to remain as could produce a new sapling. (Comp. Isaiah 11:1.) As long as the stump remained, it might be hoped that the green branches might shoot forth again. (Comp. Daniel 4:36.) A band.—As the vision continues, the typical language is gradually laid aside, and it begins to appear that by the tree a man is intended. We must not understand by “the band” the chains by which the unfortunate king would be confined, but metaphorically trouble and affliction, as Psalms 107:10; Psalms 149:8. It has been assumed that during his malady the king wandered about at large. This is highly improbable. That his courtiers did…
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Leave the stump] Let him not be destroyed, nor his kingdom alienated.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges15. The destruction of the tree, however, is not to be total: a stump is to be left, which may ultimately grow again. even in a band of iron and brass] Unless it might be supposed that it was customary, for any purpose, to place a metal band round the stump of a tree which had been cut down, the figure, it seems, must be here abandoned. Whether, however, that be the case or not, the reference, as the interpretation shews, is to something which Nebuchadnezzar would experience during his madness,—probably, either (Keil) the loss of mental freedom, or (Prince) the physical restraint and confinement to which he would naturally have then to submit. in the tender grass of the field] There would…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleNevertheless, leave the stump of his roots in the earth - As of a tree that is not wholly dead, but which may send up suckers and shoots again. See the note at Isaiah 11:1.
Read Albert Barnes on Daniel 4 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven and graze with the beasts on the grass of the earth.
Nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze, in the tender grass of the field; and let it be wet with the dew of the sky. Let his portion be with the animals in the grass of the earth.
But leave the stump with its roots in the ground, with a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven and graze with the beasts on the grass of the earth.
But leave its taproot in the ground, with a band of iron and bronze around it surrounded by the grass of the field. Let it become damp with the dew of the sky, and let it live with the animals in the grass of the land.
Tyndale line
Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven: and let his portion be with the beasts in the grass of the earth:
Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let its portion be with the beasts in the grass of the earth.
This is the dreame, that I King Nebuchad-nezzar haue seene: therefore thou, O Belteshazzar, declare the interpretation thereof: for all the wisemen of my kingdome are not able to shewe mee the interpretation: but thou art able, for the spirit of the holy gods is in thee.
Strictly literal
Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be bathed with the dew of heaven, and let his portion be with the beasts in the grass of the earth.
but the stump of its roots leave in the earth, even with a band of iron and brass, in the tender grass of the field, and with the dew of the heavens is it wet, and with the beasts [is] his portion in the herb of the earth;
but the stump of its roots leave in the earth, even with a band of iron and bronze, in the tender grass of the field, and with the dew of the heavens is it wet, and with the beasts [is] his portion in the herb of the earth;
(4:12) Nevertheless leave the body of its roots in the earth, but [bound] with fetters of iron and copper, among the grass of the field; and let it be made wet with the dew of heaven, and let its portion be with the beasts on the herbage of the earth;
Leave the stump of its roots in the earth, bound with a band of iron and bronze, in the middle of the tender grass of the field. Let it be wet with the dew from the heavens. Let it live with the animals among the plants on the ground.
From the Latin
I king Nabuchodonosor saw this dream: thou, therefore, O Baltassar, tell me quickly the interpretation: for all the wise men of my kingdom axe not able to declare the meaning of it to me: but thou art able, because the spirit of the holy gods is in thee.
Simplified
But leave the stump and its roots in the ground, and bind it with iron and bronze, surrounded by the new grass of the field. Let him become soaked with the dew of heaven, and let him live with the animals outside in the undergrowth.
But keep its broken end and its roots still in the earth, even with a band of iron and brass; let him have the young grass of the field for food, and let him be wet with the dew of heaven, and let his part be with the beasts.
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 show agreement on the key elements of the verse, though the scrolls contain some restored words. The Septuagint, while not providing a direct correspondence, indicates a different interpretive approach.
בְּרַ֨ם עִקַּ֤ר שָׁרְשׁ֙וֹהִי֙ בְּאַרְעָ֣א שְׁבֻ֔קוּ וּבֶֽאֱסוּר֙ דִּֽי־ פַרְזֶ֣ל וּנְחָ֔שׁ בְּדִתְאָ֖א דִּ֣י בָרָ֑א וּבְטַ֤ל שְׁמַיָּא֙ יִצְטַבַּ֔ע וְעִם־ חֵיוְתָ֥א חֲלָקֵ֖הּ בַּעֲשַׂ֥ב אַרְעָֽא׃
12 of the 20 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.
[דנה] [חלמ] [א] [חזית] [אנה] [מלכ] [א] [נבוכד נצר] [ואנת] [בלטשאצר] פשר א אמר כלקבל די [כל] [חכימי] [מלכות׳י] [לא] [יכלין] [פשר] [א] [להודעת׳ני] [ואנת] כהל די רוח אלהין קדישין [ב׳ך]
7 words on the leather — 3 partly restored, 20 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 4:15
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.
בְּרַם (beram) is an Aramaic adverb meaning 'nevertheless' or 'but.' It conveys an adversative sense, suggesting contrast or exception. The word is derived from a root that implies a sense of elevation or certainty, but it is primarily used to introduce a counterpoint in discourse.
בְּרַם adv. with advers. force, only, nevertheless
base
H1297 בְּרַם
1297 bram ber-am'
(Aramaic) perhaps from 7313 with a prepositional prefix;
properly, highly, i.e. surely; but used adversatively,
however:--but, nevertheless, yet.
see HEBREW for 07313
בְּרַם (be.ram) — nevertheless.
only, nevertheless, but
AD — AdverbAD
עִקַּר (iqqar) refers to a root or stock, indicating a base or foundational element. It is derived from the Aramaic root related to עֵ֫קֶר (e.qer), meaning descendant. The entries consistently emphasize its meaning related to foundational aspects.
עִקַּר n.[m.] root, stock
base
H6136 עִקַּר
6136 `iqqar ik-kar'
(Aramaic) from 6132; a stock:--stump.
see HEBREW for 06132
עִקַּר (iq.qar) — root.
root, stock
Aramaic of e.qer (עֵ֫קֶר "descendant" H6133)
ANcbsc — Noun common · both singular constructANcbsc
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…
שֹׁ֫רֶשׁ (shoresh) means 'root' and refers to the base or origin of something. It is used in both Hebrew and Aramaic contexts, corresponding to the related word in H8328. The entries consistently emphasize its meaning as a foundational element.
[שֹׁ֫רֶשׁ] n.m. root
base
H8330 שֹׁ֫רֶשׁ
8330 shoresh sho'-resh
(Aramaic) corresponding to 8328:--root.
see HEBREW for 08328
שֹׁ֫רֶשׁ (sho.resh) — root.
root
Aramaic of she.resh (שֹׁ֫רֶשׁ "root" H8328)
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/Sp3ms
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
AR/Ncbsd/Ta — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
The Hebrew word שְׁבַק (*shbaq*) primarily means to leave or let alone. It can appear in various forms, such as the P'al, meaning to leave, and the Ithpael, meaning to be left. The entries indicate that it corresponds to a root related to allowing something to remain.
[שְׁבַק] vb. leave, let alone
Pe. leave roots
Hithpe. be left
base
H7662 שְׁבַק
7662 shbaq sheb-ak'
(Aramaic) corresponding to the root of 7733; to quit, i.e.
allow to remain:--leave, let alone.
see HEBREW for 07733
שְׁבַק (she.vaq) — to be left.
1) to leave, let alone
1a) (P'al) to leave, let alone
1b) (Ithpael) to be left
AVqv2mp — Verb · Qal · imperative second person masculine pluralAVqv2mp
אֱסוּר (ecuwr) refers to a bond or imprisonment. It is derived from the Aramaic word for 'bond' and is associated with the concept of being bound or confined. The entries consistently emphasize its meaning related to bands or imprisonment without significant disagreement.
אֱסוּר n.[m.] band, bond
base
H613 אֱסוּר
613 'ecuwr es-oor'
(Aramaic) corresponding to 612:--band, imprisonment.
see HEBREW for 0612
אֱסוּר (e.sur) — bond.
band, bond, imprisonment
Aramaic of e.sur (אֵסוּר "bond" H0612)
AC/R/Ncbsa — Conjunction · preposition · noun common both singular absoluteAC/R/Ncbsa
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
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…
פַּרְזֶל (parzel) means 'iron' and is noted as an Aramaic term corresponding to the Hebrew word for iron, בַּרְזֶל (barzel). The entries consistently define it as a noun referring to iron, with no significant disagreement among the lexicons.
פַּרְזֶל 19 n.m. iron
base
H6523 פַּרְזֶל
6523 parzel par-zel'
(Aramaic) corresponding to 1270; iron:--iron.
see HEBREW for 01270
פַּרְזֶל (par.zel) — iron.
iron
Aramaic of bar.zel (בַּרְזֶל "iron" H1270)
ANcbsa — Noun common · both singular absoluteANcbsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
נְחָשׁ (nechash) refers to copper or bronze. It is noted in the Brown-Driver-Briggs lexicon as a noun and is linked to the Aramaic term for bronze. The entries consistently emphasize its metallic meanings without significant disagreement.
נְחָשׁ n.m. copper, bronze
base
H5174 נְחָשׁ
5174 nchash nekh-awsh'
(Aramaic) corresponding to 5154; copper:--brass.
see HEBREW for 05154
נְחָשׁ (ne.chash) — bronze.
copper, bronze
Aramaic of ne.chu.shah (נְחוּשָׁה "bronze" H5154)
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
[דֶּ֫תֶא] n.[m.] grass
base
H1883 דֶּ֫תֶא
1883 dethe' deh'-thay
(Aramaic) corresponding to 1877:--tender grass.
see HEBREW for 01877
דֶּ֫תֶא (de.te) — grass.
grass
Aramaic of de.she (דֶּ֫שֶׁא "grass" H1877)
AR/Ncbsd/Ta — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
בַּר (bar) refers to an open field in Hebrew and is noted as an Aramaic term corresponding to the Hebrew word for field, בָּר (bar, H1250). The entries consistently define it as a field without significant disagreement.
[בַּר] n.[m.] open field
base
H1251 בַּר
1251 bar bar
(Aramaic) corresponding to 1250; a field:--field.
see HEBREW for 01250
בַּר (bar) — field.
field
Aramaic of bar (בָּר "field" H1250B)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
feld.
See AGRICULTURE.
Field
(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as “in the fields” (Deut. 28:3, 16; Lev. 25:31;
The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus…
טַל (tal) means 'dew' in Hebrew and is also noted as an Aramaic term. It is directly related to the word for dew found in H2919. The entries consistently identify this word with the concept of dew without any significant disagreement.
H2920 טַל
2920 tal tal
(Aramaic) the same as 2919:--dew.
see HEBREW for 02919
טַל (tal) — dew.
dew
Aramaic of tal (טַל "dew" H2919)
AC/R/Ncbsc — Conjunction · preposition · noun common both singular constructAC/R/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
צְבַע (tsba`) is a Hebrew verb meaning to dip or wet something. It appears in various forms, indicating actions like drenching or being wet. The entries suggest it has a straightforward application in contexts related to moisture.
[צְבַע] vb. dip, wet
Pa. wet thee
Hithpa. be wet
base
H6647 צְבַע
6647 tsba` tseb-ah'
(Aramaic) a root corresponding to that of 6648; to
dip:--wet.
see HEBREW for 06648
צְבַע (tse.va) — to drench.
1) to dip, wet (something)
1a) (Pael) to wet
1b) (Ithpael) to be wet
AVMi3ms — Verb third · person masculine singularAVMi3ms
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
AC/R — Conjunction · prepositionAC/R
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
חֲלָק (chalaq) refers to a portion, possession, or lot. It is derived from a root related to another word for portion. The term is noted in both Hebrew and Aramaic contexts, indicating its use in various texts.
חֲלָק n.[m.] portion, possession, lot
base
H2508 חֲלָק
2508 chalaq khal-awk'
(Aramaic) from a root corresponding to 2505; a
part:--portion.
see HEBREW for 02505
חֲלָק (cha.laq) — portion.
portion, possession, lot
Aramaic of che.leq (חֵ֫לֶק "portion" H2506A)
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
עָשׁ (ash) refers to a moth, while עֲשַׂב (a.sav) denotes herbage or grass. The word is built from the root associated with vegetation. There is a connection to Aramaic, indicating a broader range of meaning related to plant life.
עָשׁ moth
base
עֲשַׂב n.[m.] herbage, grass
base
H6211a עָשׁ moth H6211b עֲשַׂב herbage, grass
6211 `ash awsh
from 6244; a moth:--moth. See also 5906.
see HEBREW for 06244
see HEBREW for 05906
עָשׁ (ash) — moth.
moth
עֲשַׂב (a.sav) — grass.
herbage, grass
Aramaic of e.sev (עֵ֫שֶׂב "vegetation" H6212)
AR/Ncbsc — 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…
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta