Daniel 4:32 — Word Study
WLCוּמִן־ אֲנָשָׁא֩ לָ֨ךְ טָֽרְדִ֜ין וְֽעִם־ חֵיוַ֧ת בָּרָ֣א מְדֹרָ֗ךְ עִשְׂבָּ֤א כְתוֹרִין֙ לָ֣ךְ יְטַעֲמ֔וּן וְשִׁבְעָ֥ה עִדָּנִ֖ין יַחְלְפ֣וּן עֲלָ֑ךְ עַ֣ד דִּֽי־ תִנְדַּ֗ע דִּֽי־ שַׁלִּ֤יט עִלָּיָא֙ בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־ דִּ֥י יִצְבֵּ֖א יִתְּנִנַּֽהּ׃
BSAHe wishestsᵉbâʼ [desires, pleases]
| Greek | English | Parsing |
|---|---|---|
| וּמִן־ | and away from | Conjunction, preposition |
| אֲנָשָׁא֩ | humankind | Noun common both singular determined, particle |
| לָ֨ךְ | the object marker you | Preposition, suffix |
| טָֽרְדִ֜ין | [they are] about to chase | Verb, Qal, participle (active) masculine plural |
| וְֽעִם־ | and [will be] with | Conjunction, preposition |
| חֵיוַ֧ת | [the] animal[s] of | Noun common, feminine singular construct |
| בָּרָ֣א | field the | Noun common both singular determined, particle |
| מְדֹרָ֗ךְ | dwelling place your | Noun common both singular construct, suffix |
| עִשְׂבָּ֤א | grass | Noun common both singular determined, particle |
| כְתוֹרִין֙ | like oxen | Preposition, noun common masculine plural absolute |
| לָ֣ךְ | to you | Preposition, suffix |
| יְטַעֲמ֔וּן | they will feed | Verb, Piel, imperfect third person masculine plural |
| וְשִׁבְעָ֥ה | and seven | Conjunction |
| עִדָּנִ֖ין | times | Noun common, masculine plural absolute |
| יַחְלְפ֣וּן | they will pass | Verb, Qal, imperfect third person masculine plural |
| עֲלָ֑ךְ | over you | Preposition, suffix |
| עַ֣ד | until | Preposition |
| דִּֽי־ | that | Conjunction |
| תִנְדַּ֗ע | you will know | Verb, Qal, imperfect second person masculine singular |
| דִּֽי־ | that | Conjunction |
| שַׁלִּ֤יט | [is] having mastery | |
| עִלָּיָא֙ | Most High the | Particle |
| בְּמַלְכ֣וּת | over [the] kingdom of | Preposition, noun common feminine singular construct |
| אֲנָשָׁ֔א | humankind | Noun common both singular determined, particle |
| וּלְמַן־ | and to whomever | Conjunction, preposition, pronoun |
| דִּ֥י | whom | Conjunction |
| יִצְבֵּ֖א | he will be pleased | Verb, Qal, imperfect third person masculine singular |
| יִתְּנִנַּֽהּ׃ | he will give it | Verb qal imperfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You will be driven away from mankind to live with the beasts of the field, and you will feed on grass like an ox. And seven times will pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.” |
| KJV | And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. |
| ASV | and thou shalt be driven from men; and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen; and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. |
| YLT | and from men they are driving thee away, and with the beast of the field [is] thy dwelling, the herb as oxen they do cause thee to eat, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it. |
| WEB | You shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass like oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’” |
| BBE | And they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure. |
Where they part company is טָֽרְדִ֜ין — see How Translations Differ.
The sentence is built around a main clause with several subordinate phrases detailing the consequences and conditions of Nebuchadnezzar's punishment.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbלָא
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 4:32
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 Warning to Nebuchadnezzargenerated
Daniel 4:32 presents a divine warning to King Nebuchadnezzar about the consequences of his pride. He is told he will be driven away from human society and will live among the beasts until he acknowledges that the Most High rules over the kingdom of mankind. This passage serves as a pivotal moment in Nebuchadnezzar's story, illustrating the theme of divine authority and the need for humility before God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:14–16 | He called out in a loud voice: ‘Cut down the tree and chop off its branches; strip off its leaves and scatter its fruit. Let the beasts flee from under it, and the birds from its branches. |
| 2 | Daniel 5:21 | He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes. |
| 3 | Job 30:5–7 | They were banished from among men, shouted down like thieves, |
| 4 | Daniel 4:17–25 | 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.’ |
| 5 | Exodus 8:10 | “Tomorrow,” Pharaoh answered. “May it be as you say,” Moses replied, “so that you may know that there is no one like the LORD our God. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — טָֽרְדִ֜ין, ta.re.Dingenerated
The verb טָֽרְדִ֜ין (ta.re.Din) is a participle form that means 'to chase away' or 'to drive out.' It conveys the action of expelling someone from a place, emphasizing the severity of the king's impending punishment.
In this context, it indicates that Nebuchadnezzar will be forcibly removed from human society, highlighting the consequences of his pride and failure to recognize God's sovereignty.
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 main verb טָֽרְדִ֜ין (ta.re.Din) governs the entire verse, indicating the action of being driven away. The sentence structure includes several phrases that describe the circumstances of this action, including the prepositional phrases indicating the subjects and conditions of his punishment.
The use of a participle form emphasizes the ongoing nature of the action, suggesting a process rather than a single event, which adds to the weight of Nebuchadnezzar's impending transformation.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for טָֽרְדִ֜ין, indicating a potential interpretative gap. However, the absence of a corresponding Greek term may suggest a different emphasis or understanding by the translators.
This lack of direct correspondence may imply a more nuanced interpretation of the king's punishment that the Greek translators chose to express differently.
In plain words — the whole versegenerated
Daniel 4:32 warns King Nebuchadnezzar that he will be driven away from people and will live like a beast until he acknowledges that God is in control of all kingdoms. This highlights the importance of humility and recognizing God's authority.
Frequently Asked Questionsgenerated
This signifies a loss of his royal status and humanity, representing a severe punishment for his pride and failure to honor God.
Acknowledging God's rule is essential for recognizing His authority and sovereignty over all creation, which is a central theme in the book of Daniel.
The warning illustrates the consequences of pride and the importance of humility before God, which is a recurring theme throughout the book of Daniel.
After this warning, Nebuchadnezzar indeed experiences a period of madness, living like a beast, until he finally acknowledges God's sovereignty, leading to his restoration.
Reflection Questionsgenerated
- In what ways can pride lead to consequences in my own life?
- How can I practice humility and acknowledge God's authority in my daily decisions?
- What lessons can I learn from Nebuchadnezzar's experience about the importance of recognizing God's sovereignty?
- How does this passage encourage me to reflect on my relationship with God and my understanding of His power?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:32 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they shall drive thee from men,.... According to the interpretation of the dream given by Daniel, which this voice from heaven confirms; [See comments on Daniel 4:25], where the same things are said as here.
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFrom men; from the society and conversation of men.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:32 And they shall drive thee from men, and thy dwelling [shall be] with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.Ver. 32. And they shall drive thee.] See on Daniel 4:25, that new impieties work out old threatened curses, which seldom rot in the air, as we use to say of winter.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(32) They shall drive thee.—This verse is only slightly abridged from Daniel 4:25 by the omission of the clause “they shall wet thee with the dew of heaven.”
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 32. They shall make thee, c.] Thou shalt be made to eat grass as oxen. The madness that fell upon him induced him to forsake society, and to run to the woods and deserts, where he lived like a wild beast, his hairs growing long and thick, so as to be a substitute for clothing and his nails strong and hooked, that he might the better climb trees and grub up the ground, in order to get roots and earth-nuts. It was the mercy of God that thus clothed and accoutred him. His case seems much like that of the maniac in the Gospel, whose dwelling was among the tombs and in the mountains, and who shunned the society of men.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges32. And thou shalt be driven … shalt be made to eat grass as oxen] The passives, as Daniel 4:25,—with which, indeed, except that one clause is omitted, the present verse agrees almost verbally.
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd they shall drive thee from men ... - See the note at Daniel 4:25.
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
You will be driven away from mankind to live with the beasts of the field, and you will feed on grass like an ox. And seven times will pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.”
You shall be driven from men, and your dwelling shall be with the animals of the field. You shall be made to eat grass like oxen. Seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.’”
You will be driven away from mankind to live with the beasts of the field, and you will feed on grass like an ox. And seven times will pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes.”
You will be driven from human society, and you will live with the wild animals. You will be fed grass like oxen, and seven periods of time will pass by for you before you understand that the Most High is ruler over human kingdoms and gives them to whomever he wishes.”
Tyndale line
And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
and thou shalt be driven from men; and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen; and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
and thou shalt be driven from men, and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen, and seven times shall pass over thee; until thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou shalt know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will.
And all the inhabitants of the earth are reputed as nothing: and according to his will he worketh in the armie of heauen, and in the inhabitants of the earth: and none can stay his hand, nor say vnto him, What doest thou?
Strictly literal
and they shall drive thee from men, and thy dwelling shall be with the beasts of the field; they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he will.
and from men they are driving thee away, and with the beast of the field [is] thy dwelling, the herb as oxen they do cause thee to eat, and seven times do pass over thee, till that thou knowest that the Most High is ruler in the kingdom of men, and to whom He willeth He giveth it.
and from men they are driving you away, and your dwelling [is] with the beast of the field, they cause you to eat the herb as oxen, and pass over you seven times, until you know that the Most High is ruler in the kingdom of men, and to whom He wills He gives it.”
(4:29) And from men will they drive thee away, and with the beasts of the field shall thy dwelling be; herbs like oxen will they suffer thee to eat, and seven times shall elapse over thee: until thou wilt know that the Most High ruleth over the kingdom of men, and giveth it to whomsoever he pleaseth.
You will be driven away from people, and your home will be with the wild animals in the fields. You will be made to eat grass like an ox. Seven years will pass until you acknowledge that the Most High rules over the kingdoms of people and he gives them to anyone he wishes.”
From the Latin
And all the inhabitants of the earth are reputed as nothing before him: for he doth according to his will, I as well with the powers of heaven, as among the inhabitants of the earth: and there is none that can resist his hand, and say to him: Why hast thou done it?
Simplified
You will be driven away from human society and you will live with the wild animals. You will eat grass like the cattle, and you will become soaked with the dew of heaven. You will be like this for seven times until you acknowledge that the Most High rules over human kingdoms, and that he gives them to whoever he chooses.”
And they will send you out from among men, to be with the beasts of the field; they will give you grass for your food like the oxen, and seven times will go by you, till you are certain that the Most High is ruler in the kingdom of men, and gives it to any man at his pleasure.
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 presents a clear and consistent warning to Nebuchadnezzar, while the Septuagint matches only 17 of the 28 words, indicating a significant divergence in translation and interpretation. The core message remains intact, but the differences in wording may reflect varying theological emphases.
וּמִן־ אֲנָשָׁא֩ לָ֨ךְ טָֽרְדִ֜ין וְֽעִם־ חֵיוַ֧ת בָּרָ֣א מְדֹרָ֗ךְ עִשְׂבָּ֤א כְתוֹרִין֙ לָ֣ךְ יְטַעֲמ֔וּן וְשִׁבְעָ֥ה עִדָּנִ֖ין יַחְלְפ֣וּן עֲלָ֑ךְ עַ֣ד דִּֽי־ תִנְדַּ֗ע דִּֽי־ שַׁלִּ֤יט עִלָּיָא֙ בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־ דִּ֥י יִצְבֵּ֖א יִתְּנִנַּֽהּ׃
17 of the 28 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 4:32
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.
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)
AC/R — Conjunction · prepositionAC/R
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
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
טְרַד (trad) is an Aramaic verb meaning to chase away or drive away. It is derived from a related Hebrew root, טָרַד (ta.rad), which also conveys the idea of pursuing. The term is noted in the context of expulsion or driving from a place.
[טְרַד] vb. chase away
Pe.
Pe‛îl
base
H2957 טְרַד
2957 trad ter-ad'
(Aramaic) corresponding to 2956; to expel:--drive.
see HEBREW for 02956
טְרַד (te.rad) — to chase away.
(P'al) to drive away, drive from, chase away
Aramaic of ta.rad (טָרַד "to pursue" H2956)
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
chas.
See HUNTING.
[HUNTING]
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)
ANcfsc — Noun common · feminine singular constructANcfsc
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…
מְדוֹר (mdowr) refers to a dwelling or dwelling-place. It is derived from a root meaning to dwell and is noted in both Hebrew and Aramaic contexts. The entries indicate that it can refer to a general place of residence. The word appears in Daniel 2:11, where it is used in the context of a dwelling.
ref
H4070a מְדוֹר dwelling-place H4070b מְדָר id. [4070a]
4070 mdowr med-ore'
(Aramaic) or mdor (Aramaic) {med-ore'}; or mdar (Aramaic)
{med-awr'}; from 1753; a dwelling:--dwelling.
see HEBREW for 01753
מְדוֹר (me.dor) — dwelling.
dwelling place
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
מְדָר (me.dar) — dwelling.
dwelling
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
ANcbsc/Sp2ms — Noun common both singular construct · suffixANcbsc/Sp2ms
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)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/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…
תּוֹר (tor) refers to a bullock or young bull, often associated with sacrificial contexts. It is linked to the Aramaic word for cattle, שׁוֹר (shor), and corresponds to another Hebrew term, שׁוֹר (H7794). The entries consistently emphasize its meaning related to cattle.
[תּוֹר] n.m. bullock
base
H8450 תּוֹר
8450 towr tore
(Aramaic) corresponding (by permutation) to 7794; a
bull:--bullock, ox.
see HEBREW for 07794
תּוֹר (tor) — bullock.
bull, young bull, ox (for sacrifice)
Aramaic of shor (שׁוֹר "cattle" H7794)
AR/Ncmpa — Preposition · noun common masculine plural absoluteAR/Ncmpa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
טְעֵם (te.am) means 'to feed' and is related to the Aramaic word for 'to taste.' It can imply causing someone to eat. The entries consistently focus on the feeding aspect without significant disagreement.
[טְעֵם] vb. Pa. feed
base
H2939 טְעֵם feed
2939 t`am teh-am'
(Aramaic) corresponding to 2938; to taste; causatively to
feed:--make to eat, feed.
see HEBREW for 02938
טְעֵם (te.am) — to feed.
(P'al) to feed, cause to eat
Aramaic of ta.am (טָעַם "to taste" H2938)
AVpi3mp — Verb · Piel · imperfect third person masculine pluralAVpi3mp
שְׁבַע (H7655) means 'seven' and is noted as the Aramaic form of שֶ֫בַע (H7651). The entries confirm its singular meaning without additional nuances. It appears in contexts where the number seven is relevant.
[שְׁבַע], only שִׁבְעָה n.f. seven
base
H7655 שְׁבַע, שִׁבְעָה
7655 shib`ah shib-aw'
(Aramaic) corresponding to 7651:--seven (times).
see HEBREW for 07651
שִׁבְעָה (shiv.ah) — seven.
seven
Aramaic of she.va (שֶׁ֫בַע "seven" H7651)
AC/Acfsa — ConjunctionAC/Acfsa
sev'-'-n (shebha`; hepta).
See NUMBER.
Seven
This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. “Jacob’s seven years’ service to Laban; Pharaoh’s seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days’ siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number” (see Lev. 25:4;
The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7…
As from the beginning this was the number of days in the week, so it often has in Scripture a sort of emphasis attached to it, and is very generally used as a round or perfect number. Clean beasts were taken into the ark by sevens, Ge 7:1-24. The years of plenty and famine in Egypt were marked by sevens, Ge 41:1-57. With the Jews, not only was there a seventh day Sabbath, but every seventh year was a Sabbath, and after every seven times seven years came a jubilee. Their great feasts of unleavened bread and of tabernacles were observed for seven days; the number of animals in many of their sacrifices was limited to seven. The golden candlestick had seven branches. Seven priests with seven trumpets went around the walls of Jericho seven days, and seven times on the seventh day. In…
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
ANcmpa — Noun common · masculine plural absoluteANcmpa
[חֲלַף] vb. pass (over)
base
H2499 חֲלַף
2499 chalaph khal-af'
(Aramaic) corresponding to 2498; to pass on (of time):--pass.
see HEBREW for 02498
חֲלַף (cha.laph) — to pass.
1) to pass by, pass over
1a) (Pe) to pass by, pass over
AVqi3mp — Verb · Qal · imperfect third person masculine pluralAVqi3mp
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/Sp2ms — Preposition · suffixAR/Sp2ms
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
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
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)
Adj | Prep | V-Qal-Inf-a | Suff — 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