Daniel 5:11 — Word Study
WLCאִיתַ֨י גְּבַ֜ר בְּמַלְכוּתָ֗ךְ דִּ֠י ר֣וּחַ אֱלָהִ֣ין קַדִּישִׁין֮ בֵּהּ֒ וּבְיוֹמֵ֣י אֲב֗וּךְ נַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה כְּחָכְמַת־ אֱלָהִ֖ין הִשְׁתְּכַ֣חַת בֵּ֑הּ וּמַלְכָּ֤א נְבֻֽכַדְנֶצַּר֙ אֲב֔וּךְ רַ֧ב חַרְטֻמִּ֣ין אָֽשְׁפִ֗ין כַּשְׂדָּאִין֙ גָּזְרִ֔ין הֲקִימֵ֖הּ אֲב֥וּךְ מַלְכָּֽא׃
BSAThere isʼîythay a mangᵉbar [a certain one, a person of great wisdom] in your kingdommalkûw whodîy has the spiritrûwach [the divine breath] of the holyqaddîysh [set apart, consecrated] godsʼĕlâhh [divine beings, heavenly powers] In the daysyôwm [a period of time, an era] of your fatherʼab [ancestor, predecessor] he was foundshᵉkach [discovered, revealed] to have insightnᵉhîyr [understanding, discernment] intelligencesoklᵉthânûw [wisdom, knowledge] and wisdomchokmâh [sound judgment, godly understanding] like [that]chokmâh of the godsʼĕlâhh [divine wisdom, heavenly insight] Your fatherʼab [parent, ancestor] Kingmelek NebuchadnezzarNᵉbûwkadnetstsar [a powerful ruler, a king of Babylon] appointed himqûwm chiefrab [leader, ruler] of the magicianscharṭôm [those who practice sorcery] enchantersʼashshâph [those who cast spells] astrologersKasday [those who study the stars, Chaldeans] [and] divinersgᵉzar [those who seek to know the future, soothsayers] Your own fatherʼab [your predecessor, your ancestor] the kingmelek [the ruler, the monarch]
| Greek | English | Parsing |
|---|---|---|
| אִיתַ֨י | there | Noun common, both singular construct |
| גְּבַ֜ר | [is] a man | Noun common, both singular absolute |
| בְּמַלְכוּתָ֗ךְ | in kingdom your | Preposition, noun common feminine singular construct, suffix |
| דִּ֠י | who | Conjunction |
| ר֣וּחַ | a spirit of | Noun common, both singular construct |
| אֱלָהִ֣ין | gods | Noun common, masculine plural absolute |
| קַדִּישִׁין֮ | holy | Adj |
| בֵּהּ֒ | [is] in him | Preposition, suffix |
| וּבְיוֹמֵ֣י | and in [the] days of | Conjunction, preposition, noun common masculine plural construct |
| אֲב֗וּךְ | father your | Noun common both singular construct, suffix |
| נַהִיר֧וּ | illumination | Noun common, both singular absolute |
| וְשָׂכְלְתָנ֛וּ | and insight | Conjunction, noun common both singular absolute |
| וְחָכְמָ֥ה | and wisdom | Conjunction, noun common feminine singular absolute |
| כְּחָכְמַת־ | like [the] wisdom of | Preposition, noun common feminine singular construct |
| אֱלָהִ֖ין | gods | Noun common, masculine plural absolute |
| הִשְׁתְּכַ֣חַת | it was found | Verb plural, third person feminine singular |
| בֵּ֑הּ | in him | Preposition, suffix |
| וּמַלְכָּ֤א | and king the | Conjunction, noun common both singular determined, particle |
| נְבֻֽכַדְנֶצַּר֙ | Nebuchadnezzar | Noun proper masculine |
| אֲב֔וּךְ | father your | Noun common both singular construct, suffix |
| רַ֧ב | chief of | Noun common, both singular construct |
| חַרְטֻמִּ֣ין | [the] magicians | Noun common, masculine plural absolute |
| אָֽשְׁפִ֗ין | conjurers | Noun common, masculine plural absolute |
| כַּשְׂדָּאִין֙ | Chaldeans | Noun gentilic, masculine plural absolute |
| גָּזְרִ֔ין | astrologers | Verb, Qal, participle (active) masculine plural |
| הֲקִימֵ֖הּ | he appointed him | Verb hiphil perfect third person masculine singular, suffix |
| אֲב֥וּךְ | father your | Noun common both singular construct, suffix |
| מַלְכָּֽא׃ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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, |
| KJV | There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; |
| ASV | There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, were found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and soothsayers; |
| YLT | there is a man in thy kingdom in whom [is] the spirit of the holy gods: and, in the days of thy father, light, and understanding, and wisdom — as the wisdom of the gods — was found in him; and king Nebuchadnezzar thy father, chief of the scribes, enchanters, Chaldeans, soothsayers, established him — thy father, O king — |
| WEB | There is a man in your kingdom in whom is the spirit of the holy gods; and in the days of your father, light and understanding and wisdom, like the wisdom of the gods, were found in him. The king, Nebuchadnezzar, your father—yes, the king, your father—made him master of the magicians, enchanters, Chaldeans, and soothsayers, |
| BBE | There is a man in your kingdom in whom is the spirit of the holy gods; and in the days of your father, light and reason like the wisdom of the gods were seen in him: and King Nebuchadnezzar, your father, made him master of the wonder-workers, and the users of secret arts, and the Chaldaeans, and the readers of signs; |
Where they part company is נַהִיר֧וּ — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses that provide additional context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרַב
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 5:11
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 Recognition of Danielgenerated
Daniel 5:11 presents a moment where the queen acknowledges a man in the kingdom who possesses extraordinary wisdom, attributed to the spirit of the holy gods. This is a pivotal recognition of Daniel's abilities, which leads to his appointment by King Nebuchadnezzar. The context highlights the importance of divine insight in the face of human uncertainty, as the king seeks understanding of the mysterious events unfolding in his reign.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:47 | The king said to Daniel, “Your God is truly the God of gods and Lord of kings, the Revealer of Mysteries, since you were able to reveal this mystery.” |
| 2 | Daniel 4:8–9 | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| 3 | Genesis 41:11–15 | One night both the chief baker and I had dreams, and each dream had its own meaning. |
| 4 | Daniel 2:11 | What the king requests is so difficult that no one can tell it to him except the gods, whose dwelling is not with mortals.” |
| 5 | 2 Samuel 14:17 | And now your servant says, ‘May the word of my lord the king bring me rest, for my lord the king is able to discern good and evil, just like the angel of God. May the LORD your God be with you.’” |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — אִיתַי, 'i.Taigenerated
The word אִיתַי ('iythay) is an Aramaic particle meaning 'there is.' It affirms existence and is commonly used in contexts to denote presence or existence, such as in conversations between God and people. It is a simple yet powerful declaration of being.
This word is used to introduce the subject of the sentence, establishing the existence of a significant figure within the narrative. Its function as a particle of affirmation sets the stage for the description of Daniel's character and abilities.
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. The BSB has there is a man, which is consistent across several translations, including the KJV and ASV.
Where the translations differ, it is primarily in the rendering of נַהִיר֧וּ. The BSB and others use understanding, while the NETB opts for discernment. This reflects a nuanced interpretation of Daniel's insight.
Sentence Structuregenerated
The finite verb הִשְׁתְּכַ֣חַת (hishtekhachat), meaning 'it was found,' governs the main clause. The structure of the sentence emphasizes the existence of a man with divine qualities, followed by a description of his abilities and the historical context of his appointment.
The sentence is complex, with multiple noun phrases and prepositional phrases providing detail about Daniel's character and the authority of King Nebuchadnezzar. This layered structure highlights the significance of Daniel's role in the narrative.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, as it is largely absent in the Greek text. However, the absence of a corresponding Greek word for אִיתַי indicates a difference in how the translators approached the text, possibly reflecting a different emphasis on the narrative's elements.
The lack of a direct translation may suggest that the Greek-speaking audience had different cultural or theological understandings of the figures involved, particularly regarding the divine wisdom attributed to Daniel.
In plain words — the whole versegenerated
Daniel 5:11 tells us that there is a man in the kingdom who has the spirit of the holy gods. In the past, he was recognized for his insight and wisdom, which led to his appointment by King Nebuchadnezzar as chief over magicians and wise men.
Frequently Asked Questionsgenerated
It indicates that Daniel possesses extraordinary wisdom and insight, believed to be divinely inspired, allowing him to interpret dreams and solve mysteries.
Daniel was recognized for his exceptional abilities, which set him apart from others in the court, leading to his appointment as a leader among those who practiced divination.
The queen's acknowledgment highlights the importance of divine wisdom in times of crisis and positions Daniel as a key figure in interpreting the king's troubling experiences.
This verse establishes Daniel's reputation and sets the stage for his role in interpreting the king's dreams and providing guidance during a tumultuous period.
Reflection Questionsgenerated
- What qualities do you think made Daniel stand out among the wise men of Babylon?
- How can we seek divine wisdom in our own lives, similar to how Daniel did?
- What role does recognition of others' abilities play in our communities?
- How can we apply the lessons from Daniel's wisdom in our daily decision-making?
The early church on this verse — how the Fathers read it
Early commentators reference this verse to discuss Daniel's divine insight and the acknowledgment of his wisdom by the king, illustrating the significance of divine guidance in leadership.
Verse 11. "'There is a man in thy kingdom who possesses within him the spirit of the holy gods.'" All the authorities except Symmachus, who adheres to the Chaldee original, render: "the spirit of God." "'...and in the days of thy father,Early Church Fathers on Daniel 5 →
Now, by “alertness” she referred to vigilance of soul, and by “understanding” to a grasp of hidden things and an insight into what escaped many.Early Church Fathers on Daniel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 5:11 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThere is a man in thy kingdom,.... She does not say in his court; very probably, after the death of Nebuchadnezzar, perhaps in one of the former reigns, he was removed from his offices; for, had he
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThere is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA man in whom is the spirit of the holy gods: this man was Daniel; but how came the king not to think of him? Daniel possibly was out of his place, by his own resignation, or his enemies’ malicious contrivance, and was willing to withdraw himself from the court, and from the company of the soothsayers, and would not be reckoned one of them.
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:11 There is a man in thy kingdom, in whom [is] the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, [I say], thy father, made master of the magicians, astrologers, Chaldeans, [and] soothsayers;Ver. 11. There is a man in thy kingdom.] Once famous for his oracles, and highly promoted by thy grandfather Nebuchadnezzar. Thus this old queen speaketh of ancient things. She was not therefore Belshazzar’ s wife, as Porphyry scoffingly objected, but his mother at least, if not his grandmother. In whom is the spirits.] See on Daniel 5:10. The king, I…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(11) The spirit.—Comp. Daniel 4:8-9. Thy father.—No blood relationship is necessarily implied by this word. It means no more than “predecessor.” (See Introd., sec. VI.)
Read Charles John Ellicott on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 11. Nebuchadnezzar thy father] See Clarke on Daniel 5:1.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges11. in whom is the spirit, &c.] As Daniel 4:8, where see the note. thy father] see on Daniel 5:2. like the wisdom of (the) gods] Cf. 2 Samuel 14:20. The queen, however, speaks as a polytheist. made master of the magicians, &c.] See Daniel 2:48 and Daniel 4:9. enchanters, Chaldeans, and determiners (of fates)] As Daniel 5:7.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThere is a man in thy kingdom - To wit, Daniel. As the queen-mother had lived in the time of Nebuchadnezzar, and recollected the important service which he had rendered in interpreting the dream of
Read Albert Barnes on Daniel 5 →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
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,
There is a man in your kingdom in whom is the spirit of the holy gods; and in the days of your father, light and understanding and wisdom, like the wisdom of the gods, were found in him. The king, Nebuchadnezzar, your father—yes, the king, your father—made him master of the magicians, enchanters, Chaldeans, and soothsayers,
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,
There is a man in your kingdom who has within him a spirit of the holy gods. In the days of your father, he proved to have insight, discernment, and wisdom like that of the gods. King Nebuchadnezzar your father appointed him chief of the magicians, astrologers, wise men, and diviners.
Tyndale line
There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;
There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, were found in him; and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and soothsayers;
There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him: and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and soothsayers;
There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say , thy father, made master of the magicians, astrologers, Chaldeans, and sooth-sayers;
There is a man in thy kingdome, in whom is the spirit of the holy gods, and in the dayes of thy father light and vnderstanding and wisdome like the wisdome of the gods, was found in him: whom the King Nebuchad-nezzar thy father, the King, I say, thy father, made chiefe of the enchanters, astrologians, Caldeans, and soothsayers,
Strictly literal
There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father, light and understanding and wisdom, like the wisdom of the gods was found in him; and the king Nebuchadnezzar thy father, [even] the king thy father, made him master of the scribes, magicians, Chaldeans, [and] astrologers;
there is a man in thy kingdom in whom [is] the spirit of the holy gods: and, in the days of thy father, light, and understanding, and wisdom — as the wisdom of the gods — was found in him; and king Nebuchadnezzar thy father, chief of the scribes, enchanters, Chaldeans, soothsayers, established him — thy father, O king —
there is a man in your kingdom in whom [is] the spirit of the holy gods: and in the days of your father, light, and understanding, and wisdom—as the wisdom of the gods—was found in him; and your father King Nebuchadnezzar, chief of the scribes, enchanters, Chaldeans, soothsayers, established him—your father, O king—
There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father enlightenment and intelligence and wisdom, like the wisdom of the gods, were found in him: and king Nebuchadnezzar thy father appointed him chief of the magicians, astrologers, Chaldeans, and soothsayers:—yes, thy father, O king.—
There is a man in your kingdom who has the spirit of the holy gods. In the days of your father, light and understanding and wisdom like the wisdom of the gods was found in him. King Nebuchadnezzar, your father the king, made him chief of the magicians, as well as chief of those who speak with the dead, of the wise men, and of the astrologers.
From the Latin
There is a man in thy kingdom that hath the spirit of the holy gods in him: and in the days of thy father knowledge and wisdom were found in him: for king Nabuchodonosor thy father appointed him prince of the wise men, enchanters, Chaldeans, and soothsayers, thy father, I say, O king:
Simplified
There's a man in your kingdom who has the spirit of the holy gods in him. In your father's time he was found to have understanding and insight, and wisdom like that of the gods. Your Majesty's father, King Nebuchadnezzar put him in charge of the magicians, enchanters, astrologers, and diviners. Your father did this
There is a man in your kingdom in whom is the spirit of the holy gods; and in the days of your father, light and reason like the wisdom of the gods were seen in him: and King Nebuchadnezzar, your father, made him master of the wonder-workers, and the users of secret arts, and the Chaldaeans, and the readers of signs;
Word by word, the decisions they made
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 consistent with the Dead Sea Scrolls, which contain a similar structure but show some restoration in the text. The core message remains intact, affirming Daniel's wisdom and the acknowledgment of his abilities by the king.
אִיתַ֨י גְּבַ֜ר בְּמַלְכוּתָ֗ךְ דִּ֠י ר֣וּחַ אֱלָהִ֣ין קַדִּישִׁין֮ בֵּהּ֒ וּבְיוֹמֵ֣י אֲב֗וּךְ נַהִיר֧וּ וְשָׂכְלְתָנ֛וּ וְחָכְמָ֥ה כְּחָכְמַת־ אֱלָהִ֖ין הִשְׁתְּכַ֣חַת בֵּ֑הּ וּמַלְכָּ֤א נְבֻֽכַדְנֶצַּר֙ אֲב֔וּךְ רַ֧ב חַרְטֻמִּ֣ין אָֽשְׁפִ֗ין כַּשְׂדָּאִין֙ גָּזְרִ֔ין הֲקִימֵ֖הּ אֲב֥וּךְ מַלְכָּֽא׃
21 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.
איתי גבר [במלכות׳כה] [די] [רוח] [אלהין] [קדישין] [ב׳ה] [וביומי] אבו׳כה נהירו [ושכלתנו] [וחכמה] [כחכמת] [אלהין] [השתכחת] [ב׳ה] [ומלכ] [א] [נבכדנצר] [אבו׳ך] [רב] [חרטמין] [אשפין] [כשדאין] [גזרין] [הקימ׳ה] [אבו׳ך] [מלכ] [א]
3 words on the leather — 1 partly restored, 26 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 5:11
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.
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
Adj — Noun common · both singular constructANcbsc
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
Adj — Noun common · both singular absoluteANcbsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | N-fs | Suff — Preposition · noun common feminine singular construct · suffixAR/Ncfsc/Sp2ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
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
Adj — 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)
Adj — 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
Adj — AdjAAampa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
יוֹם (yowm) means 'day' and refers to a twenty-four hour period, especially when specified by a number. It can also denote a time or period in a broader sense. The entries do not indicate any significant disagreement among lexicons.
H3118 יוֹם
3118 yowm yome
(Aramaic) corresponding to 3117; a day:--day (by day), time.
see HEBREW for 03117
יוֹם (yom) — day.
1) day
2) day always refers to a twenty-four hour period when the word is modified by a definite or cardinal number
Adj | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructAC/R/Ncmpc
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…
אַב (ab) means 'father' in Hebrew and is also used in Aramaic. The entries confirm that it is a noun and emphasize its meaning as a parental figure.
[אַב, אַבָּא] n.m. father
base
H2 [אַב, אַבָּא] father
2 'ab ab
(Aramaic) corresponding to 1:--father.
see HEBREW for 01
אַב (av) — father.
father
Aramaic of av (אָב "father" H0001)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
נְהִיר (nehir) means 'light' and is associated with illumination and insight, as noted in various lexicons. It is derived from the same root as נָהַר (nahar), meaning 'to shine.' The word appears in contexts related to wisdom, particularly in Daniel 2:22.
[נְהִיר, נְהוֹר] n.m. light;—emph. Dn 2:22.
ref
נְהִירוּ n.f. illumination, insight
base
H5094a נְהִיר, נְהוֹר light H5094b נְהִירוּ illumination, insight
5094 nhiyr neh-heere'
(Aramaic) or nehiyruw (Aramaic) {neh-hee-roo'}; from the same
as 5105; illumination, i.e. (figuratively) wisdom:--light.
see HEBREW for 05105
נְהִיר (ne.hir) — light.
light
נְהִירוּ (ne.hi.ru) — illumination.
illumination, insight
Aramaic of na.har (נָהַר "to shine" H5102B)
Adj — Noun common · both singular absoluteANcbsa
i-lu-mi-na'-shun: Heb 10:32 the King James Version, only, "the former days, in which, after ye were illuminated (the Revised Version (British and American) "enlightened"), ye endured a great fight of afflictions." The verb is photizo, rendered in 6:4 by "enlightened" and in both passages (and not elsewhere in the New Testament) being used to describe complete conversion. The verb, indeed, is used in such a technical way that Syriac versions render by "baptized," and it is not perhaps impossible that the author of He had baptism definitely in mind. (In the early church baptism is frequently described as "illumination," e.g. Justin, Apol., i.61.) But this probably would go too far; the most that can be said is that he means the state of mind of a full Christian and not that of a catechumen (compare also Baruch 4:2 the King James…
שׇׂכְלְתָנוּ (soklthanu) is an Aramaic word derived from שֵׂ֫כֶל (sekel), meaning 'understanding' or 'insight.' It is primarily used to denote intelligence or comprehension.
שׇׂכְלְתָנוּ n.f. insight
base
H7924 שׇׂכְלְתָנוּ
7924 soklthanuw sok-leth-aw-noo'
(Aramaic) from 7920; intelligence:--understanding.
see HEBREW for 07920
שׇׂכְלְתָנוּ (sokh.le.ta.nu) — insight.
insight
Aramaic of se.khel (שֵׂ֫כֶל "understanding" H7922)
Adj | N-fs — Conjunction · noun common both singular absoluteAC/Ncbsa
חׇכְמָה (chokmah) means 'wisdom' in Hebrew. It is related to the Aramaic term for wisdom and is noted in various contexts within the Old Testament. The entries consistently define it as wisdom without significant disagreement among the lexicons.
חׇכְמָה n.f. wisdom
base
H2452 חׇכְמָה
2452 chokmah khok-maw'
(Aramaic) corresponding to 2451; wisdom:--wisdom.
see HEBREW for 02451
חׇכְמָה (chokh.mah) — wisdom.
wisdom
Aramaic of chokh.mah (חׇכְמָה "wisdom" H2451)
Adj | N-fs — Conjunction · noun common feminine singular absoluteAC/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
חׇכְמָה (chokmah) means 'wisdom' in Hebrew. It is related to the Aramaic term for wisdom and is noted in various contexts within the Old Testament. The entries consistently define it as wisdom without significant disagreement among the lexicons.
חׇכְמָה n.f. wisdom
base
H2452 חׇכְמָה
2452 chokmah khok-maw'
(Aramaic) corresponding to 2451; wisdom:--wisdom.
see HEBREW for 02451
חׇכְמָה (chokh.mah) — wisdom.
wisdom
Aramaic of chokh.mah (חׇכְמָה "wisdom" H2451)
Adj | N-fs — 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…
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)
Adj — 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
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj — Verb plural · third person feminine singularAVup3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
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
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
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
Adj — 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
אַב (ab) means 'father' in Hebrew and is also used in Aramaic. The entries confirm that it is a noun and emphasize its meaning as a parental figure.
[אַב, אַבָּא] n.m. father
base
H2 [אַב, אַבָּא] father
2 'ab ab
(Aramaic) corresponding to 1:--father.
see HEBREW for 01
אַב (av) — father.
father
Aramaic of av (אָב "father" H0001)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
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
Adj — 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)
Adj — Noun common · masculine plural absoluteANcmpa
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
אָשַׁף (ashshaph) refers to a conjurer or enchanter, with connections to the Aramaic term for 'enchanter' as well. The entries indicate its use in contexts related to astrology and necromancy, although specific verse references are not provided.
אָשַׁף n.m. conjurer, enchanter
base
H826 אָשַׁף, אַשָּׁף
826 'ashshaph ash-shawf'
(Aramaic) corresponding to 825:--astrologer.
see HEBREW for 0825
אָשַׁף (ash.shaph) — enchanter.
conjurer, enchanter, (CLBL) necromancer
Aramaic of ash.shaph (אַשָּׁף "enchanter" H0825)
Adj — Noun common · masculine plural absoluteANcmpa
כַּשְׂדָּ֑י (Kasday) refers to a Chaldean, an inhabitant of Chaldea, which is a region in lower Mesopotamia. The term encompasses both the people and the territory, and it implies a connection to astrology or wisdom, as Chaldeans were often seen as learned individuals. The word is derived from a related term for Chaldea itself.
כַּשְׂדָּ֑י n.pr.gent. Chaldean
base
H3779 כַּשְׂדָּ֑י, כַּשְׂדַּי
3779 Kasday kas-dah'-ee
(Aramaic) corresponding to 3778; a Chaldaean or inhabitant of
Chaldaea; by implication, a Magian or professional
astrologer:--Chaldean.
see HEBREW for 03778
כַּשְׂדַּי (kas.day) — Chaldean.
Group of kas.di (כַּשְׂדִּים "Chaldea" H3778)
§ Chaldean = "clod breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
Adj — Noun gentilic · masculine plural absoluteANgmpa
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
גְּזַר (gzar) means to cut or determine. It can refer to the act of cutting out, as well as to a determiner in the participle form. The word appears in various grammatical forms, including the P'al and Ithp'al, indicating different nuances of cutting or being cut out.
[גְּזַר] vb. cut, (divide,) determine
Pe. determiners
Hithpe. a stone was cut out
base
H1505 גְּזַר
1505 gzar ghez-ar'
(Aramaic) corresponding to 1504; to quarry; determine:--cut
out, soothsayer.
see HEBREW for 01504
גְּזַר (ge.zar) — to determine.
1) to cut, determine
1a) (P'al) determiner (participle)
1b) (Ithp'al) to be cut out
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
Men who pretended to foretell future events by means of astronomical observations. It was fancied that the stars and planets had an influence, for good or for evil, on human affairs, and that certain aspects and relative positions of the heavenly bodies were full of meaning to those who had skill to interpret them, Da 2:2. These superstitions were prevalent among the Chaldeans, Assyrians, Egyptians, Phoenicians, and Arabians, and were closely connected with the worship of the sun, moon, and stars, De 4:19 17:3 2Ki 23:5,12 Jer 19:13 Eze 8:16 Zep 1:5. They were thus…
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj | Suff — Verb hiphil perfect third person masculine singular · suffixAVhp3ms/Sp3ms
אַב (ab) means 'father' in Hebrew and is also used in Aramaic. The entries confirm that it is a noun and emphasize its meaning as a parental figure.
[אַב, אַבָּא] n.m. father
base
H2 [אַב, אַבָּא] father
2 'ab ab
(Aramaic) corresponding to 1:--father.
see HEBREW for 01
אַב (av) — father.
father
Aramaic of av (אָב "father" H0001)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
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
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…