Daniel 4:26 — Word Study
WLCוְדִ֣י אֲמַ֗רוּ לְמִשְׁבַּ֞ק עִקַּ֤ר שָׁרְשׁ֙וֹהִי֙ דִּ֣י אִֽילָנָ֔א מַלְכוּתָ֖ךְ לָ֣ךְ קַיָּמָ֑ה מִן־ דִּ֣י תִנְדַּ֔ע דִּ֥י שַׁלִּטִ֖ן שְׁמַיָּֽא׃
BSAAs fordîy your kingdommalkûw [realm, dominion]
| Greek | English | Parsing |
|---|---|---|
| וְדִ֣י | and that | Conjunction, conjunction |
| אֲמַ֗רוּ | they said | Verb, Qal, perfect third person masculine plural |
| לְמִשְׁבַּ֞ק | to leave | Preposition, verb qal infinitive construct common |
| עִקַּ֤ר | [the] stump of | Noun common, both singular construct |
| שָׁרְשׁ֙וֹהִי֙ | roots its | Noun common masculine plural construct, suffix |
| דִּ֣י | of | Conjunction |
| אִֽילָנָ֔א | tree the | Noun common both singular determined, particle |
| מַלְכוּתָ֖ךְ | kingdom your | Noun common feminine singular construct, suffix |
| לָ֣ךְ | to you | Preposition, suffix |
| קַיָּמָ֑ה | [will be] enduring | |
| מִן־ | from | Preposition |
| דִּ֣י | that | Conjunction |
| תִנְדַּ֔ע | you will know | Verb, Qal, imperfect second person masculine singular |
| דִּ֥י | that | Conjunction |
| שַׁלִּטִ֖ן | [are] having mastery | |
| שְׁמַיָּֽא׃ | heavens the | Noun common masculine plural determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for the command to leave the stump of the tree with its roots, your kingdom will be restored to you as soon as you acknowledge that Heaven rules. |
| KJV | And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. |
| ASV | And whereas they commanded to leave the stump of the roots of the tree; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. |
| YLT | And that which they said — to leave the stump of the roots of the tree; thy kingdom for thee abideth, after that thou knowest that the heavens are ruling. |
| WEB | Whereas it was commanded to leave the stump of the roots of the tree, your kingdom shall be sure to you after you know that Heaven rules. |
| BBE | And as they gave orders to let the broken end and the roots of the tree be, so your kingdom will be safe for you after it is clear to you that the heavens are ruling. |
The translations agree on the core meaning of the verse, particularly regarding the concept of divine authority.
The sentence is structured with a main clause followed by subordinate clauses that provide conditions for the restoration of the kingdom.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיְרַח
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 4:26
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 4:26 is part of a larger narrative where King Nebuchadnezzar receives a dream that symbolizes his reign and the consequences of pride. The command to leave the stump of the tree signifies a remnant of hope and restoration for the king, emphasizing the importance of recognizing divine authority. This theme resonates throughout the book of Daniel, where God's sovereignty is repeatedly highlighted in the context of human kingdoms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 5:34 | But I tell you not to swear at all: either by heaven, for it is God’s throne; |
| 2 | Matthew 21:20 | When the disciples saw this, they marveled and asked, “How did the fig tree wither so quickly?” |
| 3 | Luke 15:18–21 | I will get up and go back to my father and say to him, “Father, I have sinned against heaven and against you. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — שַׁלִּטִ֖ן, sha.li.Tingenerated
The word שַׁלִּטִ֖ן (sha.li.Tin) conveys the idea of ruling or having authority. It is derived from the root that implies mastery or control, indicating a position of power. This word is significant in the context of the verse, as it emphasizes the sovereignty of Heaven over earthly kingdoms.
In this verse, it underscores the necessity for Nebuchadnezzar to acknowledge that true authority lies with Heaven, not with himself. The parsing indicates it functions as a predicate, affirming the state of being ruled by a higher power.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the meaning of שַׁלִּטִ֖ן, rendering it as 'rules' or 'having mastery'.
Sentence Structuregenerated
The finite verb אֲמַ֗רוּ ('a.Ma.ru, 'they said') governs the structure of the verse. It introduces the command and the subsequent clauses that detail the consequences of the acknowledgment of divine authority.
The sentence is structured with a main clause followed by a series of subordinate clauses that elaborate on the command and its implications, reflecting the complexity of the message being conveyed.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word שַׁלִּטִ֖ן is rendered as περιεπάτει, which suggests a broader interpretation of authority. This choice indicates a possible emphasis on the active nature of ruling, as opposed to merely having mastery.
This translation choice reflects the translators' understanding of the dynamics of power and governance as they relate to divine sovereignty.
In plain words — the whole versegenerated
Daniel 4:26 speaks about a command given to King Nebuchadnezzar regarding the stump of a tree. This stump represents a remnant of his kingdom, which will be restored once he acknowledges that Heaven has authority over all kingdoms. The verse emphasizes the importance of recognizing God's rule.
Frequently Asked Questionsgenerated
It signifies that after acknowledging God's sovereignty, Nebuchadnezzar will regain his position and authority.
The stump symbolizes a remnant of hope and the potential for restoration, indicating that not all is lost despite the king's downfall.
It highlights that true power belongs to God, and earthly rulers must recognize and submit to His authority.
Acknowledging Heaven's rule is essential for restoration and understanding one's place in relation to divine governance.
Reflection Questionsgenerated
- What does it mean to acknowledge God's authority in my life?
- In what areas do I need to recognize that Heaven rules over my circumstances?
- How can I demonstrate humility like Nebuchadnezzar in recognizing divine sovereignty?
- What steps can I take to ensure I am aligned with God's will as a ruler in my own life?
The early church on this verse — how the Fathers read it
Early Church Fathers referenced this verse to discuss themes of divine authority and repentance, illustrating its significance in understanding God's governance.
The remedies for propitiating God have been given in the words of God; divine instructions have taught that God is satisfied by just works, that sins are cleansed by the merits of mercy.… The Holy Spirit declares in the Psalms, saying,Early Church Fathers on Daniel 4 →
Verse 26. "'Thy kingdom shall remain unto thee, after thou shalt have acknowledged that power belongs to Heaven.'" Those who contest the historicity of this incident and would have it that the devil's original position of honor will be…Early Church Fathers on Daniel 4 →
Do you wish that I should speak of the ways of repentance? They are many and various and different, and all lead to heaven … a fourth way is almsgiving.Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd whereas they commanded to leave the stump of the tree roots,.... That is the watchers and the Holy Ones; or it was commanded: this was the order given by the most High: thy kingdom shall be sure
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere shall be no other king chosen in thy room all the time thou livest as a stump of a tree. Thou shalt recover all again, young branches shall sprout out of thee, . After that thou shalt have known that the heavens do rule: see ,35, &c. If princes will not learn and know this, God will beat it into them. This is the end of all God’ s rods upon them, if they would hear the voice of them, and him that hath appointed them, ,13 Psa 119:67,71 Mic 6:9. Though Nebuchadnezzar never proved a convert, yet God made him acknowledge this truth upon his restoration.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:26 And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.Ver. 26. And whereas they commanded.] See Daniel 4:15; and further observe how God tempereth his judgments with mercy, and that out of his mere philanthropy. That the heavens,] i.e., The God of heaven.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) They commanded—i.e., the watchers. We observe, however, in Daniel 4:13 that the command is only ascribed to one of the watchers. This makes it appear that they form a council in which one acts in behalf of all. Thy kingdom.—To make the sense plain we must supply before this word, “The interpretation of it is,” or some sentence to that effect. Shall be sure.—Literally, shall arise. No successor shall be appointed during his life. Do rule—i.e., the heavens, or One in heaven ruleth the kingdoms of men.
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Thy kingdom shall he sure unto thee] No new king was set up; Evil-merodach his son was regent during his father's insanity.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges26. they commanded] viz. the watchers (cf. Daniel 4:17). Or, in accordance with the principle just explained, it was commanded. sure] i.e. confirmed, secure: cf. Daniel 6:26 (‘stedfast’). The object of the humiliation was (Daniel 4:25 b) to teach the king that his power was not his own, but delegated to him by God, the supreme ruler of the world; provision was therefore made that when he had learnt this lesson his kingdom should be restored to him (cf. Daniel 4:32 b). that the heavens do rule] The use of ‘heaven,’ either as a metonym, or as an expression of reverence, for God, does not occur elsewhere in the O.T.; but it is found in the Apocrypha, as 1Ma 3:18, R.V. [contrast 1 Samuel 14:6]…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd whereas they commanded - The watchers, Daniel 4:15. Compare Daniel 4:17.
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
As for the command to leave the stump of the tree with its roots, your kingdom will be restored to you as soon as you acknowledge that Heaven rules.
Whereas it was commanded to leave the stump of the roots of the tree, your kingdom shall be sure to you after you know that Heaven rules.
As for the command to leave the stump of the tree with its roots, your kingdom will be restored to you as soon as you acknowledge that Heaven rules.
They said to leave the taproot of the tree, for your kingdom will be restored to you when you come to understand that heaven rules.
Tyndale line
And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
And whereas they commanded to leave the stump of the roots of the tree; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure to thee, after that thou shalt have known that the heavens do rule.
At the end of twelue moneths, he walked in the royall palace of Babel.
Strictly literal
And whereas it was commanded to leave the stump of the roots of the tree; thy kingdom shall remain unto thee, after that thou shalt know that the heavens do rule.
And that which they said — to leave the stump of the roots of the tree; thy kingdom for thee abideth, after that thou knowest that the heavens are ruling.
And that which they said—to leave the stump of the roots of the tree; your kingdom abides for you, after that you know that the heavens are ruling.
(4:23) And whereas they ordered to leave the body of the roots of the tree: thy kingdom will remain unto thee, as soon as thou wilt know that the Heavens do rule.
As it was commanded to leave the stump of the roots of the tree, in this way your kingdom will be returned to you from the time you learn that heaven rules.
From the Latin
At the end of twelve months he was walking in the palace of Babylon.
Simplified
However, as it was decreed, the stump and its roots were to be left in the ground. Your kingdom will be restored to you when you acknowledge that Heaven rules.
And as they gave orders to let the broken end and the roots of the tree be, so your kingdom will be safe for you after it is clear to you that the heavens are ruling.
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 core message of the verse, though the Septuagint's rendering indicates a different syntactical structure. The Septuagint does not match word-for-word with the Masoretic Text, highlighting interpretative choices made by the translators.
וְדִ֣י אֲמַ֗רוּ לְמִשְׁבַּ֞ק עִקַּ֤ר שָׁרְשׁ֙וֹהִי֙ דִּ֣י אִֽילָנָ֔א מַלְכוּתָ֖ךְ לָ֣ךְ קַיָּמָ֑ה מִן־ דִּ֣י תִנְדַּ֔ע דִּ֥י שַׁלִּטִ֖ן שְׁמַיָּֽא׃
7 of the 16 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 4:26
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.
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 — Conjunction · conjunctionAC/C
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
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
AR/Vqcc — Preposition · verb qal infinitive construct commonAR/Vqcc
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
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אִילָן (iylan) means 'tree' in Hebrew and is noted in Aramaic as well. The word is linked to the concept of a tree and is derived from a related term for 'terebinth.' The entries consistently define it as a tree without significant disagreement.
אִילָן n.m. tree
base
H363 אִילָן
363 'iylan ee-lawn'
(Aramaic) corresponding to 356; a tree:--tree.
see HEBREW for 0356
אִילָן (i.lan) — tree.
ram
Aramaic of a.yil (אַ֫יִל "terebinth" H0352D)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/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)
Adj | Art — Noun common feminine singular construct · suffixANcfsc/Sp2ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
קַיָּם adj. enduring
base
H7011 קַיָּם
7011 qayam kah-yawm'
(Aramaic) from 6966; permanent (as rising
firmly):--stedfast, sure.
see HEBREW for 06966
קַיָּם (qay.yam) — enduring.
secure, enduring
AAafsa — AAafsa
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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
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
AVqi2ms — Verb · Qal · imperfect second person masculine singularAVqi2ms
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
AAampa — AAampa
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…
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.