Daniel 4:37 — Word Study
WLCכְּעַ֞ן אֲנָ֣ה נְבוּכַדְנֶצַּ֗ר מְשַׁבַּ֨ח וּמְרוֹמֵ֤ם וּמְהַדַּר֙ לְמֶ֣לֶךְ שְׁמַיָּ֔א דִּ֤י כָל־ מַעֲבָד֙וֹהִי֙ קְשֹׁ֔ט וְאֹרְחָתֵ֖הּ דִּ֑ין וְדִי֙ מַהְלְכִ֣ין בְּגֵוָ֔ה יָכִ֖ל לְהַשְׁפָּלָֽה׃ פ
BSAnowke.'An I'a.Nah Nebuchadnezzarne.vu.khad.ne.Tzar [am] praisingme.sha.Bach and [am] lifting upu.me.ro.Mem and [am] glorifyingu.me.ha.Dar the object marker [the] king ofle.Me.lekh heavens theshe.mai.Ya' whodi allkhol- deeds hisma.'a.va.Do.hi△ [are] truthke.Shot and ways hisve.'o.re.cha.Teh [are] justiceDin and [those] whove.Di [are] walkingmah.le.Khin in pridebe.ge.Vah△ [he is] ableya.Khil to bring lowle.hash.pa.Lah
| Greek | English | Parsing |
|---|---|---|
| כְּעַ֞ן | now | Adverb |
| אֲנָ֣ה | I | Pronoun |
| נְבוּכַדְנֶצַּ֗ר | Nebuchadnezzar | Noun proper masculine |
| מְשַׁבַּ֨ח | [am] praising | Verb, Piel, participle (active) masculine singular |
| וּמְרוֹמֵ֤ם | and [am] lifting up | Conjunction, verb piel participle (active) masculine singular |
| וּמְהַדַּר֙ | and [am] glorifying | Conjunction, verb piel participle (active) masculine singular |
| לְמֶ֣לֶךְ | the object marker [the] king of | Preposition, noun common both singular construct |
| שְׁמַיָּ֔א | heavens the | Noun common masculine plural determined, particle |
| דִּ֤י | who | Conjunction |
| כָל־ | all | Noun common, both singular construct |
| מַעֲבָד֙וֹהִי֙ | deeds his | Noun common masculine plural construct, suffix |
| קְשֹׁ֔ט | [are] truth | Noun common, both singular absolute |
| וְאֹרְחָתֵ֖הּ | and ways his | Conjunction, noun common feminine plural construct, suffix |
| דִּ֑ין | [are] justice | Noun common, both singular absolute |
| וְדִי֙ | and [those] who | Conjunction, conjunction |
| מַהְלְכִ֣ין | [are] walking | Verb, Hiphil, participle (active) masculine plural |
| בְּגֵוָ֔ה | in pride | Preposition, noun common feminine singular absolute |
| יָכִ֖ל | [he is] able | Verb, Qal, participle (active) masculine singular |
| לְהַשְׁפָּלָֽה׃ פ | to bring low | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all His works are true and all His ways are just. And He is able to humble those who walk in pride. |
| KJV | Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. |
| ASV | Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those that walk in pride he is able to abase. |
| YLT | ''Now, I, Nebuchadnezzar, am praising and exalting and honouring the King of the heavens, for all His works [are] truth, and His paths judgment, and those walking in pride He is able to humble. |
| WEB | Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase. |
| BBE | Now I, Nebuchadnezzar, give worship and praise and honour to the King of heaven; for all his works are true and his ways are right: and those who go in pride he is able to make low. |
The translations agree on the core message of praise and recognition of God's sovereignty.
The sentence is structured around a main clause with additional phrases providing reasons and descriptions of God's attributes.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH7624
The sentence as the grammar sees it Open the tree ›
2 of 19 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 4:37
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 Praise of Nebuchadnezzargenerated
Daniel 4:37 captures Nebuchadnezzar's declaration of praise to the King of heaven, following a period of personal humility and restoration. This moment reflects his recognition of God's authority and justice after experiencing the consequences of his pride. It serves as a powerful reminder of the sovereignty of God over all rulers and nations, as seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:3–34 | How great are His signs, how mighty His wonders! His kingdom is an eternal kingdom; His dominion endures from generation to generation. |
| 2 | Daniel 5:4–23 | As they drank the wine, they praised their gods of gold and silver, bronze and iron, wood and stone. |
| 3 | 1 Peter 2:9–10 | But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light. |
| 4 | Daniel 5:23 | Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways. |
| 5 | Matthew 11:25 | At that time Jesus declared, “I praise You, Father, Lord of heaven and earth, because You have hidden these things from the wise and learned, and revealed them to little children. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — מְשַׁבַּח, me.sha.Bachgenerated
The word מְשַׁבַּח (me.sha.Bach) is a participle form of the verb meaning 'to praise' and carries a sense of adoration. It emphasizes the act of praising with deep respect and reverence, particularly in a religious context.
This verb is in the Piel stem, which often indicates an intensive or causative action, suggesting that Nebuchadnezzar is not merely acknowledging God but actively expressing his admiration and worship towards Him.
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 of the verse is מְשַׁבַּח, praising, which governs a series of phrases that describe the actions of Nebuchadnezzar. The structure emphasizes his active role in worshiping God.
The sentence includes multiple predicates that highlight different aspects of praise: וּמְרוֹמֵם (and lifting up) and וּמְהַדַּר (and glorifying), showcasing the depth of his adoration.
Septuagint Backgroundgenerated
The Septuagint translates מְשַׁבַּח with ἐπαινῶ, meaning 'to praise' or 'to commend.' This choice aligns closely with the Hebrew meaning, emphasizing the act of honoring God.
The LXX's rendering of שְׁמַיָּא as οὐρανός further illustrates the heavenly realm, maintaining the focus on God's sovereignty over all creation.
In plain words — the whole versegenerated
Daniel 4:37 shows Nebuchadnezzar praising the King of heaven, recognizing that all of God's works are true and just. He acknowledges that God has the power to humble those who are proud, reflecting on his own experiences.
Frequently Asked Questionsgenerated
He is acknowledging God's sovereignty and the truth of His actions, recognizing that God alone deserves honor and glory.
He reflects on his own journey of pride and humiliation, affirming that God's judgments are always right and just.
It indicates God's authority to bring down those who are arrogant, reminding us of the importance of humility before Him.
It highlights the theme of God's sovereignty over earthly kings and the importance of recognizing His power and justice.
Reflection Questionsgenerated
- In what ways have I seen God's justice in my own life?
- How can I cultivate a heart of humility, recognizing God's authority over my pride?
- What actions can I take to actively praise and glorify God in my daily life?
- How does this verse challenge my understanding of leadership and authority?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, reflecting on God's justice and the importance of humility in leadership.
Through that punishment, which he inflicted on me, [God] showed that he gives back to each one his properties with justice and impartiality and humiliates those who walk in arrogance;Early Church Fathers on Daniel 4 →
Verse 37. "'Now therefore I, Nebuchadnezzar, do praise, magnify and glorify the King of heaven, for all His works are true and His ways are judgment,Early Church Fathers on Daniel 4 →
Having had experience of misfortune and then being rid of it, I sing the praises of the one who to my advantage brought on me one condition and the other in his great wisdom.Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:37 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow I Nebuchadnezzar praise and extol and honour the King of heaven,.... Now he knew that the heavens ruled, and that there was a God and a King there, above all gods and kings; who had brought him
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus can the Lord make the stoutest hearts to stoop, and do him homage. This doxology proceeds from his heart. God is truth essentially; he is the rule and standard of truth, his words are truth, his ways are truth: and they are judgment; he is wise, and hath dealt justly with me for my pride, and in very faithfulness hath afflicted me, and in very tenderness hath restored me: I do and ever shall adore him for it. Those that walk in pride he is able to abase; as he hath declared upon me, in stupendous changes, which I proclaim to all the world for his glory. He had a just controversy with me, and I have no ground to quarrel with him, but to give him glory by this confession.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:37 Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works [are] truth, and his ways judgment: and those that walk in pride he is able to abase.Ver. 37. Now I Nebuchadnezzar praise.] God, as he is the first author of all, so to him as to the utmost end, quasi circulo quodam confecto, all honour ought to return. All whose works are truth,] i.e., Right and righteous. And those that walk in pride he is able to abase.] See Daniel 4:33. “ Ingentes quercus, annosas fulminat ornos. ” - Claudian
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(37) The King of heaven.—How far the king arrived at a belief in one God is not clear. There may be noticed, however, a progress in his spiritual character, effected by the grace of God, after each of the interviews which he held with the prophet. At first (Daniel 2:26) his belief was no higher than that which a heathen has in his own superstitions. This develops (Daniel 2:47) into a belief that Daniel’s God is “a God of gods, a Lord of kings, and a revealer of secrets.” But even at that time he had not arrived at anything like a belief that Jehovah was equal to his own gods. The story of the three holy children shows how little depth there was in his former profession, for in Daniel 3:15…
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 37. Now I - praise and extol] It is very probable that Nebuchadnezzar was a true convert; that he relapsed no more into idolatry, and died in the faith of the God of Israel. It is supposed that he lived seventeen years after his restoration. But the authorized Version, which is followed in the margin, states the date of this decree to be B.C. 563, the year preceding Nebuchadnezzar's death.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges37. Nebuchadnezzar’s final doxology. extol] or exalt: Psalms 30:1; Psalms 118:28; Psalms 145:1, &c. truth … judgement] cf. Psalms 111:7. and those that walk in pride, &c.] Cf. Ezekiel 17:24; Psalms 18:27; Psalms 75:7; also Proverbs 16:18. Nebuchadnezzar recognizes that the humiliation which he has experienced is a punishment for his pride. “The Bible always represents to us that pride and arrogant self-confidence are an offence against God. The doom fell on Nebuchadnezzar while the haughty boast was still in the king’s mouth. The suddenness of the nemesis of pride is closely paralleled by the scene in the Acts of the Apostles in which Herod Agrippa I. is represented as entering the theatre…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleNow I Nebuchadnezzar praise and extol and honor the King of heaven - Compare Daniel 2:47, and Daniel 4:1-3.
Read Albert Barnes on Daniel 4 →The verse in English, compared — 7 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
Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all His works are true and all His ways are just. And He is able to humble those who walk in pride.
Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.
Tyndale line
Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.
Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those that walk in pride he is able to abase.
Simplified
Now I, Nebuchadnezzar, give worship and praise and honour to the King of heaven; for all his works are true and his ways are right: and those who go in pride he is able to make low.
So now I, Nebuchadnezzar, praise, honor, and glorify the King of Heaven, for everything he does is right, and his ways are true. He is able to humble those who are proud.
Strictly literal
''Now, I, Nebuchadnezzar, am praising and exalting and honouring the King of the heavens, for all His works [are] truth, and His paths judgment, and those walking in pride He is able to humble.
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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 is supported by the Septuagint and other ancient witnesses, all affirming Nebuchadnezzar's praise of God and His attributes. They consistently reflect the themes of divine authority and justice present in this verse.
כְּעַ֞ן אֲנָ֣ה נְבוּכַדְנֶצַּ֗ר מְשַׁבַּ֨ח וּמְרוֹמֵ֤ם וּמְהַדַּר֙ לְמֶ֣לֶךְ שְׁמַיָּ֔א דִּ֤י כָל־ מַעֲבָד֙וֹהִי֙ קְשֹׁ֔ט וְאֹרְחָתֵ֖הּ דִּ֑ין וְדִי֙ מַהְלְכִ֣ין בְּגֵוָ֔ה יָכִ֖ל לְהַשְׁפָּלָֽה׃ פ
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 4:37
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.
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
AD — AdverbAD
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
APp1bs — PronounAPp1bs
נְבוּכַדְנֶצַּר (Nbuwkadnetstsar) refers to Nebuchadnezzar, the king of Babylon known for capturing Jerusalem and exiling the people of Judah. The name is of Aramaic origin and translates to "may Nebo protect the crown." He is first mentioned in 2 Kings 24:1 and is noted as the father of Belshazzar.
נְבוּכַדְנֶצַּר 31 n.pr.m.
base
H5020 נְבוּכַדְנֶצַּר
5020 Nbuwkadnetstsar neb-oo-kad-nets-tsar'
(Aramaic) corresponding to 5019:--Nebuchadnezzar.
see HEBREW for 05019
נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר (ne.vu.khad.nets.tsar) — Nebuchadnezzar.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.24.1;
father of: Belshazzar (H1112)
Aramaic of ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5019)
§ Nebuchadnezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
ANpm — Noun proper masculineANpm
Nebuchadnezzar
In the Babylonian orthography Nabu-kudur-uzur, which means “Nebo, protect the crown!” or the “frontiers.” In an inscription he styles himself “Nebo’s favourite.” He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. The remaining provinces of the Assyrian empire were divided between Babylonia and Media. But Nabopolassar was ambitious of reconquering from Necho the western provinces of Syria, and for this purpose he sent his son with a…
Called in Jeremiah Nebuchadnezzar, the son and successor of Nabopolassar, succeeded to the kingdom of Chaldea about 600 B. C. He had been some time before associated in the kingdom, and sent to recover Carchemish, which had been wrested from the empire by Necho king of Egypt. Having been successful, he marched against the governor of Phoenicia, and Jehoiakim king of Judah, tributary of Necho king of Egypt. He took Jehoiakim, and put him in chains to carry him captive to Babylon; but afterwards he left him in Judea, on condition of his paying a large annual tribute. He took away several persons from Jerusalem; among others, Daniel, Hananiah, Mishael, and Azariah, all of the royal family, whom the king of Babylon caused to be carefully educated in the language and learning of the Chaldeans, that they might be employed at court, 2Ki…
Nebuchadrezzar, tears and groans of judgment
→ Also called NEBUCHADREZZAR
→ King of Babylon Jer 21:2
→ Empire of
→ See BABYLON
→ His administration Da 1; 2; 3; 4
→ Conquests
Of Jerusalem 2Ki 24; 25; 1Ch 6:15; 2Ch 36:5-21; Ezr 1:7; Jer 39
שְׁבַח (shbach) means to praise or laud, with a specific emphasis on adulation and adoration. It is an Aramaic term related to the Hebrew root שָׁבַח (sha.vach). The entries consistently highlight its use in a context of praise, but do not specify particular verses.
[שְׁבַח] vb. Pa. laud, praise
base
H7624 שְׁבַח
7624 shbach sheb-akh'
(Aramaic) corresponding to 7623; to adulate, i.e.
adore:--praise.
see HEBREW for 07623
שְׁבַח (she.vach) — to praise.
(Pael) to laud, praise, adulate, adore
Aramaic of sha.vach (שָׁבַח "to praise" H7623B)
AVprmsa — Verb · Piel · participle (active) masculine singularAVprmsa
רוּם (ruwm) means to rise or be lifted up, with various nuances such as extolling or exalting oneself. It appears in different forms, including the P'al (to be lifted up) and Hithpolel (to lift oneself up). The term is linked to the Aramaic and has connections to other Hebrew words, notably H7311.
[רוּם] vb. rise
Pe. lifted up
Pō‛l. extol
Haph. exalt
Hithpō‛l. lift oneself up against
base
H7313 רוּם
7313 ruwm room
(Aramaic) corresponding to 7311; (figuratively only):--
extol, lift up (self), set up.
see HEBREW for 07311
רוּם (rum) — to rise.
1) to rise
1a) (P'al) to be lifted up
1b) (Aphel) to exalt
1c) (Hithpolel) to lift oneself up
AC/Vprmsa — Conjunction · verb piel participle (active) masculine singularAC/Vprmsa
הֲדַר (hadar) means to honor or glorify, particularly in relation to God. It is derived from a related Aramaic term and is used in a figurative sense to indicate magnification or glorification. The entries consistently emphasize its application in honoring God.
[הֲדַר] vb. Pa. glorify God
base
H1922 הֲדַר
1922 hadar had-ar'
(Aramaic) corresponding to 1921; to magnify
(figuratively):--glorify, honour.
see HEBREW for 01921
הֲדַר (ha.dar) — to honor.
(Pael) to glorify (God)
Aramaic of ha.dar (הָדַר "to honor" H1921)
AC/Vprmsa — Conjunction · verb piel participle (active) masculine singularAC/Vprmsa
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
AR/Ncbsc — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
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
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
ANcbsc — Noun common · both singular constructANcbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
[מַעֲבַד] n.[m.] work;—pl. sf. Dn 4:34
ref
H4567 מַעֲבַד, מַעְבָד
4567 ma`bad mah-bawd'
(Aramaic) corresponding to 4566; an act:--work.
see HEBREW for 04566
מַעֲבַד (ma.vad) — work.
1) work
2) (TWOT) action (of God in history)
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/Sp3ms
קְשֹׁט n.[m.] truth
base
H7187 קְשֹׁט, קְשׁוֹט
7187 qshowt kesh-ote'
(Aramaic) or qshot (Aramaic) {kesh-ote'}; corresponding to
7189; fidelity:--truth.
see HEBREW for 07189
קְשֹׁט (qe.shot) — truth.
truth
Aramaic of qosh.te (קֹשְׁטְ "truth" H7189B)
ANcbsa — Noun common · both singular absoluteANcbsa
trooth (`emeth, emunah, primary idea of "firmness," "stability" (compare Ex 17:12), hence "constancy," "faithfulness," etc.; the Septuagint's Apocrypha and the New Testament, aletheia (Ro 3:7), pistis (Ro 3:3); in adjectival and adverbial sense, "in truth," "of a truth," "faithful," etc.; alethos (Lu 21:3; Joh 6:14; 7:40; 1Th 2:13); alethinos (Joh 17:3); ontos (1Co 14:25); pistos (1Ti 3:1); in the King James…
Truth
Used in various senses in Scripture. In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called “the truth of the gospel” (Gal. 2:5), “the truth” (2 Tim. 3:7; 4:4). Our Lord says of himself, “I am the way, and the truth” (John 14:6).
- God is a God of
- Christ is
Joh 14:6; 7:18
- Christ was full of
- Christ spoke
- The Holy Spirit is the Spirit of
אֹ֫רַח (orach) refers to a 'way' or 'path,' encompassing both literal and figurative meanings, such as a course of life. It is noted as an Aramaic term related to a similar Hebrew word. The entries do not present any significant disagreement.
[אֹ֫רַח] n.[m.?] way (fig.)
base
H735 אֹ֫רַח
735 'orach o'-rakh
(Aramaic) corresponding to 734; a road:--way.
see HEBREW for 0734
אֹ֫רַח (o.rach) — way.
way, path, course of life
Aramaic of o.rach (אֹ֫רַח "way" H0734)
AC/Ncfpc/Sp3ms — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp3ms
דִּין (diyn) means 'judgment' and is related to the Aramaic term for the same concept. The entries consistently define it as a noun referring to judgment, with no significant disagreement among the lexicons.
דִּין n.m. judgment
base
H1780 דִּין
1780 diyn deen
(Aramaic) corresp. to 1779:--judgement.
see HEBREW for 01779
דִּין (din) — judgment.
judgment
Aramaic of din (דִּין "judgment" H1779)
ANcbsa — Noun common · both singular absoluteANcbsa
jus'-tis (tsedhaqah; tsedheq; dikaiosune): The original Hebrew and Greek words are the same as those rendered "righteousness." This is the common rendering, and in about half the cases where we have "just" and "justice" in the King James Version, the American Standard Revised Version has changed to "righteous" and "righteousness." It must be constantly borne in mind that the two ideas are essentially the same.
See RIGHTEOUSNESS.
1. Human Justice:
Justice had primarily to do with conduct in relation to others, especially with regard to the rights of others. It is applied to business, where just weights and measures are demanded (Le 19:35,36; De 25:13-16; Am 8:5; Pr 11:1; 16:11…
Justice
Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.
A principle of righteousness and equity, controlling our conduct, and securing a due regard to all the rights of others-their persons, property, character, and interests. It has to do, not with pecuniary transactions alone, but with all our intercourse with society. It forms a chief element of the character approved in God’s word; and a truly just man has but to "love mercy, and walk humbly with God," to fulfil all righteousness. Justice in magistrates, rulers, and judges, must be fearless and impartial, and all its decisions such as will bear revision before the court of heaven, De 1:16,17 2Sa 23:3 2Ch 19:6-10. Judgement is peculiarly the prerogative of God, and every earthly tribunal lies under the shadow of the "great white…
→ General scriptures concerning Ex 23:1-3,6-8; Le 19:13-15; De 16:18-20; 25:1-4; Ezr 7:26; Ps 72:1,2; 82:2-4; Pr 17:15,26; 18:5,17; 20:8; 22:27; 24:23; 28:21; 29:26; Ec 3:16,17; 5:8; 7:7; Isa 1:17; 56:1; 59:14,15; Jer 22:1-4; La 3:35,36; Am 5:7,11,12;
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/C — Conjunction · conjunctionAC/C
הֲלַךְ (halak) means to go or walk. It covers various forms of walking, including participial and intensive aspects. The entries indicate a connection to the Aramaic root and related Hebrew words, but do not provide specific verse references.
[הֲלַךְ] vb. go
Pe. syncop. go
Pa. walking about
Haph. walk in pride
base
H1981 הֲלַךְ, הוּךְ
1981 halak hal-ak'
(Aramaic) corresponding to 1980 (compare 1946); to
walk:--walk.
see HEBREW for 01980
see HEBREW for 01946
הֲלַךְ (ha.lakh) — to go.
1) to walk, go
1a) (P'al) walking about (participle)
1b) (Aphel) to walk
AVhrmpa — Verb · Hiphil · participle (active) masculine pluralAVhrmpa
גֵּוָה n.f. pride;—abs. Dn 4:34
ref
H1467 גֵּוָה
1467 gevah gay-vaw'
(Aramaic) corresponding to 1466:--pride.
see HEBREW for 01466
גֵּוָה (ge.vah) — pride.
pride
Aramaic of ge.vah (גֵּוָה "pride" H1466)
AR/Ncfsa — Preposition · noun common feminine singular absoluteAR/Ncfsa
→ General scriptures concerning Ex 18:10,11; Le 26:19; De 8:11-14,17-20; Jud 9:14,15; 1Sa 2:3-5; 1Ki 20:11; 2Ki 14:9,10; 2Ch 25:18,19; Job 11:12; 12:2,3; 13:2,5; 15:1-13; 18:3; 21:31,32; 32:9-13; 37:24; Ps 9:20; 10:2-6,11; 12:4; 18:27; 31:23; 49:11; 52:7; 73:6,8,9; 75:4-6; 101:5; 119:21,69,70,78; 138:6;
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
The Hebrew word שְׁפֵל (*shphal*) means 'to be low' or 'to humble.' It can also imply actions like abasing or subduing. The entries suggest a focus on the concept of lowering oneself or bringing something low, with a connection to the related word H8213.
[שְׁפֵל] vb. be low
base
H8214 שְׁפֵל be low
8214 shphal shef-al'
(Aramaic) corresponding to 8213:--abase, humble, put down,
subdue.
see HEBREW for 08213
שְׁפֵל (she.phal) — be low.
1) to be or bring low, humble
1a) (Aphel) to bring low, humble
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc