Daniel 4:9 — Word Study
WLCבֵּלְטְשַׁאצַּר֮ רַ֣ב חַרְטֻמַיָּא֒ דִּ֣י׀ אֲנָ֣ה יִדְעֵ֗ת דִּ֠י ר֣וּחַ אֱלָהִ֤ין קַדִּישִׁין֙ בָּ֔ךְ וְכָל־ רָ֖ז לָא־ אָנֵ֣ס לָ֑ךְ חֶזְוֵ֨י חֶלְמִ֧י דִֽי־ חֲזֵ֛ית וּפִשְׁרֵ֖הּ אֱמַֽר׃
BSAand thatkôl
| Greek | English | Parsing |
|---|---|---|
| בֵּלְטְשַׁאצַּר֮ | O Belteshazzar | Noun proper masculine |
| רַ֣ב | [the] chief of | Noun common, both singular construct |
| חַרְטֻמַיָּא֒ | magicians the | Noun common masculine plural determined, particle |
| דִּ֣י׀ | whom | Conjunction |
| אֲנָ֣ה | I | Pronoun |
| יִדְעֵ֗ת | I know | Verb, Qal, perfect first person common singular |
| דִּ֠י | that | Conjunction |
| ר֣וּחַ | a spirit of | Noun common, both singular construct |
| אֱלָהִ֤ין | gods | Noun common, masculine plural absolute |
| קַדִּישִׁין֙ | holy | |
| בָּ֔ךְ | [is] in you | Preposition, suffix |
| וְכָל־ | and any | Conjunction, noun common both singular construct |
| רָ֖ז | secret | Noun common, both singular absolute |
| לָא־ | not | Particle |
| אָנֵ֣ס | [is] oppressing | Verb, Qal, participle (active) masculine singular |
| לָ֑ךְ | the object marker you | Preposition, suffix |
| חֶזְוֵ֨י | [the] visions of | Noun common, masculine plural construct |
| חֶלְמִ֧י | dream my | Noun common both singular construct, suffix |
| דִֽי־ | which | Conjunction |
| חֲזֵ֛ית | I saw | Verb, Qal, perfect first person common singular |
| וּפִשְׁרֵ֖הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| אֱמַֽר׃ | tell! | Verb, Qal, imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation. |
| KJV | O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. |
| ASV | O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. |
| YLT | 'O Belteshazzar, master of the scribes, as I have known that the spirit of the holy gods [is] in thee, and no secret doth press thee, the visions of my dream that I have seen, and its interpretation, tell. |
| WEB | “Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in you and no secret troubles you, tell me the visions of my dream that I have seen, and its interpretation. |
| BBE | O Belteshazzar, master of the wonder-workers, because I am certain that the spirit of the holy gods is in you, and you are troubled by no secret; this is the dream which I saw: make clear to me its sense. |
Translations generally agree on the meaning of the verse, particularly regarding Daniel's role and the acknowledgment of his abilities.
The sentence is structured around a main clause with supporting phrases that elaborate on Daniel's identity and the king's request.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbשַׂגִּיא
The sentence as the grammar sees it Open the tree ›
1 of 22 occurs nowhere else in the Old Testament — a word 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 4:9
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 — Nebuchadnezzar's Dream Interpretationgenerated
Daniel 4:9 shows King Nebuchadnezzar calling upon Daniel, who is also known by his Babylonian name, Belteshazzar. The king acknowledges that Daniel possesses the spirit of the holy gods, which enables him to interpret mysteries and visions. This moment highlights the relationship between the king and Daniel, as well as the significance of divine wisdom in understanding dreams, as seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:20 | In every matter of wisdom and understanding about which the king consulted them, he found them ten times better than all the magicians and enchanters in his entire kingdom. |
| 2 | Daniel 2:48 | Then the king promoted Daniel and gave him many generous gifts. He made him ruler over the entire province of Babylon and chief administrator over all the wise men of Babylon. |
| 3 | Daniel 5:11 | There is a man in your kingdom who has the spirit of the holy gods in him. In the days of your father he was found to have insight, intelligence, and wisdom like that of the gods. Your father, King Nebuchadnezzar, appointed him chief of the magicians, enchanters, astrologers, and diviners. Your own father, the king, |
| 4 | Daniel 4:8 | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| 5 | Genesis 41:38 | So Pharaoh asked them, “Can we find anyone like this man, in whom the Spirit of God abides?” |
The Treasury of Scripture Knowledge — 17 references, hung on the phrase they belong to
The Key Word — בֵּלְטְשַׁאצַּר, be.le.te.sha.Tzargenerated
The name בֵּלְטְשַׁאצַּר (Belteshazzar) is a proper noun referring to Daniel, indicating his role as a prophet and interpreter of dreams. The name signifies 'lord of the straitened's treasure,' emphasizing Daniel's importance in the Babylonian court.
This name is used multiple times throughout the book of Daniel, underscoring his identity and function within the narrative, especially in relation to the king's dreams and the divine insights he provides.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses the term magicians for חַרְטֻמַיָּא.
Sentence Structuregenerated
The main clause is governed by the verb יֵדַע, I know, with several phrases providing additional information: a noun phrase identifying Daniel, a noun phrase describing the spirit within him, and a clause detailing what he is asked to do.
The structure emphasizes Nebuchadnezzar's recognition of Daniel's unique abilities, which leads to his request for interpretation of the visions he experienced.
Septuagint Backgroundgenerated
The Septuagint translates חַרְטֻמַיָּא as μάγοι, meaning 'magicians' or 'sorcerers.' This choice reflects the Greek understanding of Daniel's role among the wise men of Babylon.
This translation indicates a continuation of the theme of divine wisdom and its manifestation through Daniel, aligning with the expectations of the Greek-speaking audience.
In plain words — the whole versegenerated
Daniel 4:9 records King Nebuchadnezzar addressing Daniel, whom he calls Belteshazzar. The king acknowledges Daniel's wisdom and the spirit of the holy gods within him, asking for an explanation of the visions he saw in his dream. This highlights Daniel's role as a divinely inspired interpreter of dreams.
Frequently Asked Questionsgenerated
Nebuchadnezzar acknowledges that Daniel possesses a divine influence that enables him to understand mysteries and interpret dreams.
Belteshazzar is Daniel's Babylonian name, given to him to signify his role in the Babylonian court and his connection to the Babylonian gods.
Daniel's ability to interpret dreams shows his unique connection to God and serves as a testament to the power of divine wisdom in revealing truths.
This verse illustrates the ongoing theme of God's sovereignty and the role of His servants in interpreting divine messages, emphasizing the contrast between human wisdom and divine revelation.
Reflection Questionsgenerated
- What does this verse teach us about the importance of divine wisdom in our lives?
- How can we seek to understand the mysteries of God, as Daniel did?
- In what ways can we recognize and acknowledge the gifts of others, as Nebuchadnezzar did with Daniel?
- What role does interpretation play in our understanding of dreams and visions today?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this passage, reflecting on the nature of gratitude and remembrance in times of prosperity.
Good fortune often causes the general run of people to forget their benefactors, whereas it is necessity that recalls to mind those who have treated us well;Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleO Belteshazzar, master of the magicians,.... So he called him, either because he excelled them in knowledge, and was greater than they, as Jacchiades; though not of their rank and order, which Daniel
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryO Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis argued he was convinced of Daniel’ s great abilities, and that he truly deserved the title and dignity the king had honoured him with; and by this persuasion and confidence he had of him, Daniel would show he answered both the opinion and expectation the king had of him.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:9 O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods [is] in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.Ver. 9. Because I know that the spirit of the holy gods is in thee.] The spirit of divination and prophecy. And no secret troubleth thee.] Chald., Puts thee to business. Now he who had slighted Daniel before, to get what he desired, abaseth himself below the dignity of a king to him.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Troubleth thee.—Literally, goadeth thee, or, causeth thee this difficulty.
Read Charles John Ellicott on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges9. master of the magicians] see Daniel 2:48. troubleth thee] forceth, constraineth thee, i.e. reduces thee to straits.
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleO Belteshazzar, master of the magicians - “Master,” in the sense that he was first among them, or was superior to them all.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. Daniel is here recognized as master of the magicians. (See note Daniel 2:48.) The otherwise unaccountable failure of the king to call on him first of all, instead of sending out a decree (Daniel
Read Daniel Denison Whedon 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
“O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation.
“Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in you and no secret troubles you, tell me the visions of my dream that I have seen, and its interpretation.
“O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation.
saying, “Belteshazzar, chief of the magicians, in whom I know there to be a spirit of the holy gods and whom no mystery baffles, consider my dream that I saw and set forth its interpretation!
Tyndale line
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation of it.
The boughes thereof were faire and the fruite thereof much, and in it was meate for all: it made a shadow vnder it for the beastes of the fielde, and the foules of the heauen dwelt in the boughes thereof, and all flesh fedde of it.
Strictly literal
O Belteshazzar, master of the scribes, because I know that the spirit of the holy gods is in thee, and no secret is too hard for thee, tell me the visions of my dream which I have seen, and the interpretation of it.
'O Belteshazzar, master of the scribes, as I have known that the spirit of the holy gods [is] in thee, and no secret doth press thee, the visions of my dream that I have seen, and its interpretation, tell.
O Belteshazzar, master of the scribes, as I have known that the spirit of the holy gods [is] in you, and no secret presses you, the visions of my dream that I have seen, and its interpretation, tell.
(4:6) O Belteshazzar, chief of the magicians, of whom I know that the spirit of the holy gods is in thee, and that no secret is concealed from thee, tell me the visions of my dream which I have seen, with its interpretation.
“Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery is too difficult for you. Tell me what I saw in my dream and what it means.
From the Latin
Its leaves were most beautiful, and its fruit exceeding much: and in it was food for all: under it dwelt cattle, and beasts, and in the branches thereof the fowls of the air had their abode: and all flesh did eat of it.
Simplified
“Belteshazzar, chief of magicians,” I said, “I certainly know that the spirit of the holy gods is in you and that no mystery is difficult for you to explain. So tell me about what I saw in my dream and explain what it means.
O Belteshazzar, master of the wonder-workers, because I am certain that the spirit of the holy gods is in you, and you are troubled by no secret; this is the dream which I saw: make clear to me its sense.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls fragment 4Q115 show significant agreement, with most of the words matching closely. The Septuagint, however, presents a different structure and word choice, indicating a variation in interpretation.
בֵּלְטְשַׁאצַּר֮ רַ֣ב חַרְטֻמַיָּא֒ דִּ֣י׀ אֲנָ֣ה יִדְעֵ֗ת דִּ֠י ר֣וּחַ אֱלָהִ֤ין קַדִּישִׁין֙ בָּ֔ךְ וְכָל־ רָ֖ז לָא־ אָנֵ֣ס לָ֑ךְ חֶזְוֵ֨י חֶלְמִ֧י דִֽי־ חֲזֵ֛ית וּפִשְׁרֵ֖הּ אֱמַֽר׃
7 of the 22 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.
[עפי׳ה] שפיר ואנב׳ה [שגיא] [ומזון] [לכל] [א] [ב׳ה] [תחתו׳הי] [תטלל] [חיות] [בר] [א]
13 words of the verse are on this fragment — 1 partly restored, 11 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 4:9
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.
בֵּלְטְשַׁאצַּר (Belteshazzar) is an Aramaic name meaning 'lord of the straitened's treasure.' It refers to Daniel, a significant figure during the Babylonian exile, who is noted for his ability to interpret dreams. He is mentioned in several passages, including Ezekiel 14:14 and multiple chapters in Daniel.
בֵּלְטְשַׁאצַּר 8 n.pr.m. Bab. name of Daniel
base
H1096 בֵּלְטְשַׁאצַּר
1096 Beltsha'tstsar bale-tesh-ats-tsar'
(Aramaic) corresponding to 1095:--Belteshazzar.
see HEBREW for 01095
בֵּלְטְשַׁאצַּר (be.le.te.shats.tsar) — Belteshazzar.
A man living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Aramaic of da.niy.yel (דָּנִיֵּאל, דָּנִאֵל "Daniel" H1840)
§ Belteshazzar = "lord of the straitened's treasure"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon; because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Daniel' (H1840 or H1841)
ANpm — Noun proper masculineANpm
Belteshazzar
Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).
(favored by Bel .) [DANIEL, DANIEL, THE BOOK OF]
who lays up treasures in secret
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
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…
חַרְטֹם (chartom) is an Aramaic word meaning 'magician' or 'magician-astrologer.' It is derived from a related term, חַרְטֹם (char.tom), which also means 'magician.' The entries consistently identify this word as referring to practitioners of magic.
חַרְטֹם n.m. magician
base
H2749 חַרְטֹם
2749 chartom khar-tome'
(Aramaic) the same as 2748:--magician.
see HEBREW for 02748
חַרְטֹם (char.tom) — magician.
magician, magician-astrologer
Aramaic of char.tom (חַרְטֹם "magician" H2748)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
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
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
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
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs
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
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
ANcmpa — Noun common · masculine plural absoluteANcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
The Hebrew word קַדִּישׁ (*qaddiysh*) means 'holy' or 'saint.' It is derived from a root that conveys the idea of being separate or set apart. The entries indicate that it can refer to angels or saints, and it is linked to the concept of holiness in the Old Testament.
קַדִּישׁ adj. holy
base
H6922 קַדִּישׁ
6922 qaddiysh kad-deesh'
(Aramaic) corresponding to 6918. --holy (One), saint.
see HEBREW for 06918
קַדִּישׁ (qad.dish) — holy.
1) holy, separate
2) (TWOT) angels, saints
AAampa — AAampa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
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
Adj | N-ms | Art — Conjunction · noun common both singular constructAC/Ncbsc
רָז (raz) refers to a mystery or secret, derived from an unused Aramaic root that likely means to hide or attenuate. The entries emphasize its figurative use, indicating something concealed or not easily understood.
H7328 רָז
7328 raz rawz
(Aramaic) from an unused root probably meaning to attenuate,
i.e. (figuratively) hide; a mystery:--secret.
רָז (raz) — mystery.
secret
ANcbsa — Noun common · both singular absoluteANcbsa
se'-kret: In Eze 7:22, English Versions of the Bible has "secret place" for (tsaphan), "hide," "treasure." A correct translation is, "They shall profane my cherished place" (Jerusalem), and there is no reference to the Holy of Holies. The other uses of "secret" in the Revised Version (British and American) are obvious, but Revised Version's corrections of the King James Version in Jud 13:18; 1Sa 5:9; Job 15:11 should be noted.
See MYSTERY
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
[אֲנַס] vb. oppress;—Pe. Dn 4:6.
ref
H598 אֲנַס
598 'anac an-as'
(Aramaic) corresponding to 597; figuratively, to
distress:--trouble.
see HEBREW for 0597
אֲנַס (a.nas) — to constrain.
(P'al) to oppress, compel, constrain
Aramaic of a.nas (אָנַס "to compel" H0597)
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
חֱזוּ (chezev) refers to a vision or appearance, derived from the root meaning related to sight. It encompasses the idea of a vision or an appearance, as noted in various lexicons. The term is used in Aramaic contexts, linking it to the concept of seeing or looking.
[חֱזוּ] n.m. vision, appearance
base
H2376 חֱזוּ, חֵזֵו
2376 chezev khay'-zev
(Aramaic) from 2370; a sight:--look, vision.
see HEBREW for 02370
חֱזוּ (che.zev) — vision.
1) vision, appearance
1a) vision
1b) appearance
ANcmpc — Noun common · masculine plural constructANcmpc
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…
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
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
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
AC/Ncbsc/Sp3ms — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
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)
AVqv2ms — Verb · Qal · imperative second person masculine singularAVqv2ms
See TALE.