Daniel 4:17 — Word Study
WLCבִּגְזֵרַ֤ת עִירִין֙ פִּתְגָמָ֔א וּמֵאמַ֥ר קַדִּישִׁ֖ין שְׁאֵֽלְתָ֑א עַד־ דִּבְרַ֡ת דִּ֣י יִנְדְּע֣וּן חַ֠יַּיָּא דִּֽי־ שַׁלִּ֨יט עִלָּאָ֜ה בְּמַלְכ֣וּת אֲנָשָׁ֗א וּלְמַן־ דִּ֤י יִצְבֵּא֙ יִתְּנִנַּ֔הּ וּשְׁפַ֥ל אֲנָשִׁ֖ים יְקִ֥ים עֲלַֽהּ׃
BSAthatdîy
| Greek | English | Parsing |
|---|---|---|
| בִּגְזֵרַ֤ת | [is] by [the] decree of | Preposition, noun common feminine singular construct |
| עִירִין֙ | watchers | Noun common, masculine plural absolute |
| פִּתְגָמָ֔א | command the | Noun common both singular determined, particle |
| וּמֵאמַ֥ר | and [is by the] word of | Conjunction, noun common both singular construct |
| קַדִּישִׁ֖ין | holy [ones] | |
| שְׁאֵֽלְתָ֑א | affair the | Noun common feminine singular determined, particle |
| עַד־ | to | Preposition |
| דִּבְרַ֡ת | [the] cause | Noun common, feminine singular construct |
| דִּ֣י | that | Conjunction |
| יִנְדְּע֣וּן | they will know | Verb, Qal, imperfect third person masculine plural |
| חַ֠יַּיָּא | living [people] the | Particle |
| דִּֽי־ | that | Conjunction |
| שַׁלִּ֨יט | [is] having mastery | |
| עִלָּאָ֜ה | Most High the | Particle |
| בְּמַלְכ֣וּת | over [the] kingdom of | Preposition, noun common feminine singular construct |
| אֲנָשָׁ֗א | human the | Noun common both singular determined, particle |
| וּלְמַן־ | and to whomever | Conjunction, preposition, pronoun |
| דִּ֤י | whom | Conjunction |
| יִצְבֵּא֙ | he will be pleased | Verb, Qal, imperfect third person masculine singular |
| יִתְּנִנַּ֔הּ | he will give it | Verb qal imperfect third person masculine singular, suffix |
| וּשְׁפַ֥ל | and a lowly [one] of | Conjunction |
| אֲנָשִׁ֖ים | humankind | Noun common, masculine plural absolute |
| יְקִ֥ים | he will set up | Verb, Hiphil, imperfect third person masculine singular |
| עֲלַֽהּ׃ | over it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.’ |
| KJV | This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. |
| ASV | The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men. |
| YLT | by the decree of the sifters [is] the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it, and the lowest of men He doth raise up over it. |
| WEB | “‘The sentence is by the decree of the watchers and the demand by the word of the holy ones, to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’ |
| BBE | This order is fixed by the watchers, and the decision is by the word of the holy ones: so that the living may be certain that the Most High is ruler over the kingdom of men, and gives it to any man at his pleasure, lifting up over it the lowest of men. |
Where they part company is in the interpretation of the term 'watchers' — see How Translations Differ.
The sentence consists of a main clause with several subordinate phrases that clarify the decree's purpose and implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁמַיִן
The sentence as the grammar sees it Open the tree ›
2 of 24 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 4:17
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 4:17 presents a decree that emphasizes God's control over human kingdoms and His authority to appoint rulers. This passage is part of a larger narrative where King Nebuchadnezzar experiences a dream that foretells his downfall and the eventual restoration of his kingdom. Daniel's interpretation serves to remind the king and the audience of the divine order governing earthly affairs, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:13–14 | As I lay on my bed, I also saw in the visions of my mind a watcher, a holy one, coming down from heaven. |
| 2 | 1 Kings 22:19–20 | Micaiah continued, “Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right and on His left. |
| 3 | 1 Timothy 5:21 | I solemnly charge you before God and Christ Jesus and the elect angels to maintain these principles without bias, and to do nothing out of partiality. |
| 4 | Daniel 4:8–9 | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| 5 | Isaiah 6:3–8 | And they were calling out to one another: “Holy, holy, holy is the LORD of Hosts; all the earth is full of His glory.” |
The Treasury of Scripture Knowledge — 25 references, hung on the phrase they belong to
The Key Word — עִירִין, 'i.Ringenerated
The term עִירִין ('i.Rin) refers to 'watchers,' which in this context are heavenly beings or angels tasked with observing and overseeing human affairs. This word emphasizes their role as guardians and messengers of God, highlighting the divine oversight in the governance of nations.
The plural form indicates a group of these celestial beings, suggesting that multiple watchers are involved in the decree concerning the fate of kingdoms. This usage reinforces the theme of divine authority and the active participation of heavenly entities in earthly matters.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of עִירִין as 'watchers.' The BSB, KJV, ASV, YLT, WEB, and BBE consistently use this term, reflecting the same understanding of these divine beings.
Sentence Structuregenerated
The finite verb יִנְדְּע֣וּן (yin.de.'Un), meaning 'they will know,' governs the entire verse, indicating the main action. The structure includes several noun phrases and prepositional phrases that elaborate on the subjects and objects of the decree.
The sentence is complex, with multiple clauses that detail the decree's origin and its implications for the living. The arrangement emphasizes the authority of the watchers and the holy ones in declaring God's will.
Septuagint Backgroundgenerated
The Septuagint translates עִירִין as φυλακὴ (phylakē), meaning 'guard' or 'watch,' which aligns with the concept of watchers as protectors and overseers. This choice reflects a similar understanding of their role in safeguarding divine decrees.
The translation choice indicates a continuity of thought regarding the function of these beings in both the Hebrew and Greek traditions, emphasizing their vigilance in matters of divine governance.
In plain words — the whole versegenerated
Daniel 4:17 shares a divine decree made by heavenly watchers, indicating that the Most High rules over human kingdoms and appoints leaders according to His will. This verse emphasizes God's authority and the role of angels in overseeing earthly affairs.
Frequently Asked Questionsgenerated
'Watchers' refers to heavenly beings or angels who observe and oversee human affairs, acting as divine messengers.
The decree from the Most High emphasizes God's ultimate authority over all kingdoms and His ability to appoint rulers according to His divine plan.
This verse serves as the interpretation of Nebuchadnezzar's dream, highlighting the consequences of pride and the need for humility before God's sovereignty.
The watchers remind us of the divine oversight in our lives and the importance of recognizing God's authority in our own circumstances.
Reflection Questionsgenerated
- How does recognizing God's sovereignty change the way I view leadership in my life?
- In what ways can I be more aware of the 'watchers' or guardians in my own life?
- What lessons can I learn from Nebuchadnezzar's experience regarding humility and pride?
- How can I apply the understanding of divine authority to my daily decisions and actions?
The early church on this verse — how the Fathers read it
Early church fathers such as Jerome and Theodoret of Cyrus reference this verse to discuss the nature of divine decrees and the role of angels in God's governance.
Verse 17. "In the decision of the watchmen, i.e., the angels, lies the decree and the speech and the petition of the holy ones." Moreover it is both Greek and Latin usage to call the rainbow iris,Early Church Fathers on Daniel 4 →
This is what the angel means, that the fate of the tree will come to pass for this purpose, for everyone to know through this that there is one God, Lord and King,Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis matter is by the decree of the watchers,.... That is, the cutting down the tree, and what is signified by it, was with the advice, consent, and approbation of the watchers, by whom is generally
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe decree was God’ s, and the demand was of the holy angels; if God would enact and ratify it, the angels as commissioners had the dispensation of it put into their hands, and they all consent to it as a just judgment of God, to be executed by them according to the will and pleasure of God; and they desire of God it may be done, alluding to the customs of some nations, and speaking after the manner, for the holy angels are zealous for God’ s honour, and pray him to assert his own sovereignty against the bold encroachments of mortal men, especially rampant and savage tyrants, to make them know themselves. Most High ruleth in the kingdom of men: this Nebuchadnezzar and his flatterers…
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:17 This matter [is] by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.Ver. 17. This matter is by the decree of the watchers,] i.e., Of God surrounded with his holy angels as his assessors and approvers of the divine decree. And the demand by the word of the holy ones.] Petitio haec - scil., that the tree may be cut down. It is hereby intimated, saith Piscator, that the angels, in the consultation held for the punishing of Nebuchadnezzar’ s pride, petitioned God that it might be so.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) By the decree—i.e., the message to the king rests on this decree or sentence, and it is ascribed to the “watcher,” because to him pertained the execution of the decree. The demand.—Comp. Isaiah 44:26. According to the use of the word in Chaldee elsewhere, this can be the only true meaning. The “holy one” makes this request of God, and the carrying out of His decree pertains to the “watcher.” “This,” says Dr. Pusey, “gives another glimpse into the interest of the holy angels in ourselves. They, too, longed that oppression should cease, and joining in the cry which for ever is going up from the oppressed to the throne of mercy and judgment, prayed for that chastisement which was to…
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. This matter is by the decree of the watchers] See on Daniel 4:13. The Most High ruleth] He never leaves the government of the world to man, to second causes, or to fortuitous occurrences. What are thus called are his agents; they are no moving causes. And setteth up - the basest of men.] "Tyrants and kings from Jove proceed Those are permitted, these decreed." The throne ennobles no man: to be properly filled, the man must be noble. Some of the greatest and some of the meanest of men have sat on the throne. Kings differ in education, seldom in intellect, from the common mass of men; the power and authority are from God. The king himself may be given either in mercy or in wrath.…
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges17. This matter] either The word (i.e. The sentence, R.V., as Ecclesiastes 8:11 [cf. Esther 1:20, the decree, for the same word in Hebrew]), or (in a weakened sense), The thing (cf. Daniel 3:16 ‘in this matter’), i.e. what has just been described. by the decree &c.] implying that it is unalterably fixed. of the watchers, &c.] in Daniel 4:24 the king’s doom is said to be ‘by the decree of the Most High.’ God is represented in the O.T. as surrounded by an assembly of angels (1 Kings 22:19), who form almost a kind of heavenly council, Job 1:6; Job 2:1; Job 15:8 (R.V. marg.), Jeremiah 23:18, Psalms 89:7; and it seems that in Dan. the decree is regarded as possessing the joint authority of God…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThis matter is by the decree of the watchers - See the notes at Daniel 4:13. They are described here not only as watching over the affairs of men, but as entrusted wth the execution of high and important designs of God.
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
This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.’
“‘The sentence is by the decree of the watchers and the demand by the word of the holy ones, to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.’
This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.’
This announcement is by the decree of the sentinels; this decision is by the pronouncement of the holy ones, so that those who are alive may understand that the Most High has authority over human kingdoms, and he bestows them on whomever he wishes. He establishes over them even the lowliest of human beings.’
Tyndale line
This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men.
The sentence is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men.
This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
The tree that thou sawest, which was great and mightie, whose height reached vnto the heauen, and the sight thereof through all the world,
Strictly literal
This sentence is by the decree of the watchers, and the decision by the word of the holy ones: that the living may know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.
by the decree of the sifters [is] the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it, and the lowest of men He doth raise up over it.
by the decree of the sifters [is] the sentence, and by the saying of the holy ones the requirement, to the intent that the living may know that the Most High is ruler in the kingdom of men, and to whom He wills He gives it, and the lowest of men He raises up over it.
(4:14) Through the resolve of the watchers is this decree, and by the order of the holy ones is this decision: to the intent that the living may know that the Most High ruleth over the kingdom of men, and that he can give it to whomsoever he pleaseth, and can set up over it the lowest of men.
This decision is by the decree reported by the messenger. It is a decision made by the holy ones so that those who are alive may know that the Most High rules over the kingdoms of people and gives them to anyone he wishes to place over them, even to the most humble men.'
From the Latin
The tree which thou sawest which was high and strong, whose height reached to the skies, and the sight thereof into all tire earth:
Simplified
This is the decree conveyed by the watchers, the verdict declared by the holy ones in order that everyone alive may know that the Most High rules over human kingdoms. He gives them to anyone he chooses—he puts the most humble individuals in charge.’
This order is fixed by the watchers, and the decision is by the word of the holy ones: so that the living may be certain that the Most High is ruler over the kingdom of men, and gives it to any man at his pleasure, lifting up over it the lowest of men.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show some alignment in the general themes of divine authority and the role of heavenly beings, though the Septuagint's wording differs significantly. The Masoretic Text provides a direct account of the decree, while the Septuagint's translation reflects a broader interpretation of the watchers' function.
בִּגְזֵרַ֤ת עִירִין֙ פִּתְגָמָ֔א וּמֵאמַ֥ר קַדִּישִׁ֖ין שְׁאֵֽלְתָ֑א עַד־ דִּבְרַ֡ת דִּ֣י יִנְדְּע֣וּן חַ֠יַּיָּא דִּֽי־ שַׁלִּ֨יט עִלָּאָ֜ה בְּמַלְכ֣וּת אֲנָשָׁ֗א וּלְמַן־ דִּ֤י יִצְבֵּא֙ יִתְּנִנַּ֔הּ וּשְׁפַ֥ל אֲנָשִׁ֖ים יְקִ֥ים עֲלַֽהּ׃
6 of the 24 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 4:17
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.
גְּזֵרָה (gzerah) means 'decree' and is derived from the root meaning 'to cut.' It appears in Aramaic and is linked to Strong's H1504. The entries consistently define it as a decree without significant disagreement among the lexicons.
[גְּזֵרָה] n.f. decree
base
H1510 גְּזֵרָה
1510 gzerah ghez-ay-raw'
(Aramaic) from 1505 (as 1504); a decree:--decree.
see HEBREW for 01505
see HEBREW for 01504
גְּזֵרָה (ge.ze.rah) — decree.
decree
Aramaic of ga.zar (גָּזַר "to cut" H1504)
AR/Ncfsc — Preposition · noun common feminine singular constructAR/Ncfsc
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…
עִיר (iyr) refers to a 'watcher' or 'angel,' derived from a root meaning to wake or be watchful. The term emphasizes the role of a guardian or vigilant being, as noted in the entries. It appears in the context of angels, highlighting their protective nature.
עִיר n.m. waking, or wakeful, one, i.e. angel
base
H5894 עִיר
5894 `iyr eer
(Aramaic) from a root corresponding to 5782; a watcher, i.e.
an angel (as guardian):--watcher.
see HEBREW for 05782
עִיר (ir) — watcher.
waking, watchful, wakeful one, watcher, angel
ANcmpa — Noun common · masculine plural absoluteANcmpa
פִּתְגָם (pithgam) refers to a command, word, or decree in Aramaic. It encompasses meanings such as an answer, letter, or matter. The entries indicate that it is related to the Hebrew word for 'word' and covers a range of uses in official contexts.
פִּתְגָם n.m. command, word, affair
base
H6600 פִּתְגָם, פִּתְגָּם
6600 pithgam pith-gawm'
(Aramaic) corresponding to 6599; a word, answer, letter or
decree:--answer, letter, matter, word.
see HEBREW for 06599
פִּתְגָם (pit.gam) — edict.
1) command, work, affair, decree
1a) word, report
1b) decree
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
מֵאמַר (me'mar) is an Aramaic word meaning 'word' or 'command.' It is derived from a related term, מַאֲמַר (ma'amar), which also means 'command.' The entries suggest it covers the concept of a spoken word or directive.
מֵאמַר n.[m.] word;—cstr.
base
H3983 מֵאמַר
3983 me'mar may-mar'
(Aramaic) corresponding to 3982:--appointment, word.
see HEBREW for 03982
מֵאמַר (me.mar) — command.
word, command
Aramaic of ma.a.mar (מַאֲמַר "command" H3982)
AC/Ncbsc — 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…
The Hebrew word קַדִּישׁ (*qaddiysh*) means 'holy' or 'saint.' It is derived from a root that conveys the idea of being separate or set apart. The entries indicate that it can refer to angels or saints, and it is linked to the concept of holiness in the Old Testament.
קַדִּישׁ adj. holy
base
H6922 קַדִּישׁ
6922 qaddiysh kad-deesh'
(Aramaic) corresponding to 6918. --holy (One), saint.
see HEBREW for 06918
קַדִּישׁ (qad.dish) — holy.
1) holy, separate
2) (TWOT) angels, saints
AAampa — AAampa
שְׁאֵלָא (sh'ela') is an Aramaic word meaning 'affair' or 'request,' derived from a root that relates to questioning or judicial decisions. It appears in the context of legal matters, specifically in Daniel 4:14. The entries suggest a focus on formal demands or petitions.
[שְׁאֵלָא] n.f. affair;—emph. Dn 4:14.
ref
H7595 שְׁאֵלָא
7595 sh'ela' sheh-ay-law'
(Aramaic) from 7593; properly, a question (at law), i.e.
judicial decision or mandate:--demand.
see HEBREW for 07593
שְׁאֵלָא (she.e.la) — affair.
affair, request
Aramaic of she.e.lah (שְׁאֵלָה "petition" H7596)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
AR — PrepositionAR
דִּבְרָה (dibrah) means 'cause' or 'reason' in Aramaic, corresponding to the Hebrew word דִּבְרָה (H1700). The entries indicate that it is a noun and emphasize its meaning related to intent or purpose.
[דִּבְרָה] n.f. cause, reason
base
H1701 דִּבְרָה
1701 dibrah dib-raw'
(Aramaic) corresponding to 1700:--intent, sake.
see HEBREW for 01700
דִּבְרָה (div.rah) — cause.
cause, reason
Aramaic of div.rah (דִּבְרָה "cause" H1700)
ANcfsc — Noun common · feminine singular constructANcfsc
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
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
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
AVqi3mp — Verb · Qal · imperfect third person masculine pluralAVqi3mp
חַי (chay) means 'alive' or 'living' and can also refer to 'life' in a plural form. It is derived from the Aramaic root related to the concept of being alive. The entries consistently emphasize its connection to life and liveliness.
חַי adj. living (BH id.)
base
H2417 חַי
2417 chay khah'-ee
(Aramaic) from 2418; alive; also (as noun in plural)
life:--life, that liveth, living.
see HEBREW for 02418
חַי (chay) — living.
alive, living, life
Aramaic of chay (חַי "alive" H2416A)
AAampd/Ta — ParticleAAampd/Ta
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
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
שַׁלִּיט (shalliyt) is an Aramaic word meaning 'mighty' or 'ruling.' It conveys the idea of having authority or mastery and can refer to a ruler or captain. The entries indicate that it encompasses both the abstract concept of permission and the concrete role of a leader.
שַׁלִּיט adj. having mastery, ruling
base
H7990 שַׁלִּיט
7990 shalliyt shal-leet'
(Aramaic) corresponding to 7989; mighty; abstractly,
permission; concretely, a premier:--captain, be lawful,
rule(- r).
see HEBREW for 07989
שַׁלִּיט (shal.lit) — ruling.
1) having mastery, having authority, ruling
1a) having or exercising mastery, ruling
1b) ruler (subst)
1c) having authority
1c1) it is authorised
AAabsa — AAabsa
mas'-ter-i, gebhurah, shelet, Aramaic; agonizomai, athleo): "Mastery" occurs twice in the Old Testament and twice in the King James Version of the New Testament: in Ex 32:18 (gebhurah, "might"), "the voice of them that shout for mastery"; in Da 6:24 ([~shelet, "to have power"), "The lions had the mastery of them"; in 1Co 9:25, agonizomai, "to contend for a prize," to be a combatant in the public games, is translated "striveth for the mastery," the Revised Version (British and American) "striventh in the games"; and in 2Ti 2:5, athelo, with the same meaning, is translated "strive for masteries," the Revised Version (British and American) "contend in the games." From the Greek…
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
AAabsd/Ta — ParticleAAabsd/Ta
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
AR/Ncfsc — Preposition · noun common feminine singular constructAR/Ncfsc
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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
מַן (man) is an interrogative pronoun in Aramaic, meaning 'who?' or 'what?'. It can also imply 'whoever' or 'whosoever'. The word is derived from a root that suggests inquiry, specifically relating to identity or nature.
מַן, מָן, interr.pron. who?
base
H4479 מַן, מָן
4479 man mawn
(Aramaic) from 4101; who or what (properly, interrogatively,
hence, also indefinitely and relatively):--what,
who(-msoever, + -so).
see HEBREW for 04101
מָן (man) — who?.
who?, what?, whoever, whosoever
Aramaic of mah (מָה "what?" H4100)
AC/R/Pi — Conjunction · preposition · pronounAC/R/Pi
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
צְבָא (tsba') primarily means to will or desire, indicating an inclination or willingness. The entries highlight its use in both a general sense of pleasing or desiring and a specific context related to God’s will. The term is linked to the Aramaic form corresponding to another Hebrew word, but no significant disagreements among lexicons are noted.
[צְבָא] vb. be inclined, desire, be pleased
base
H6634 צְבָא
6634 tsba' tseb-aw'
(Aramaic) corresponding to 6623 in the figurative sense of
summoning one's wishes; to please:--will, would.
see HEBREW for 06623
צְבָא (tse.va) — to will.
1) to desire, be inclined, be willing, be pleased
1a) (P'al)
1a1) to desire
1a2) to be pleased
1a3) to will (without hindrance) (of God)
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
נְתַן (nethan) means 'to give' and encompasses a range of actions such as bestowing, delivering, and paying. The entries indicate that it is a verb used in various contexts, including the act of allowing or setting something. There are no significant disagreements among the lexicons regarding its meaning.
[נְתַן] vb. give
base
H5415 נְתַן
5415 nthan neth-an'
(Aramaic) corresponding to 5414; give:--bestow, give pay.
see HEBREW for 05414
נְתַן (ne.tan) — to give: give.
: give/deliver/send/produce
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: put.
: put/set/apppoint
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
נְתַן (ne.tan) — to give: pay.
: pay
1) to give
1a) (P'al)
1a1) to give
1a2) to give, allow
1a3) to give, pay
AVqi3ms/Sp3fs — Verb qal imperfect third person masculine singular · suffixAVqi3ms/Sp3fs
שְׁפַל (shphal) means 'low' or 'basest' and is derived from the Aramaic root related to 'to abase.' It describes a lowly status, particularly in Daniel 4:14. The entries indicate that it is primarily used in the context of social or hierarchical standing.
שְׁפַל adj. low in station;—cstr. Dn 4:14.
ref
H8215 שְׁפַל
8215 shphal shef-al'
(Aramaic) from 8214; low:--basest.
see HEBREW for 08214
שְׁפַל (she.phal) — low.
low, lowliest (of station)
Aramaic of sha.phel (שָׁפֵל "to abase" H8213)
AC/Aabsc — ConjunctionAC/Aabsc
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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcmpa — Noun common · masculine plural absoluteANcmpa
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
AVhi3ms — Verb · Hiphil · imperfect third person masculine singularAVhi3ms
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR/Sp3fs — Preposition · suffixAR/Sp3fs