Daniel 5:15 — Word Study
WLCוּכְעַ֞ן הֻעַ֣לּוּ קָֽדָמַ֗י חַכִּֽימַיָּא֙ אָֽשְׁפַיָּ֔א דִּֽי־ כְתָבָ֤ה דְנָה֙ יִקְר֔וֹן וּפִשְׁרֵ֖הּ לְהוֹדָעֻתַ֑נִי וְלָֽא־ כָהֲלִ֥ין פְּשַֽׁר־ מִלְּתָ֖א לְהַחֲוָיָֽה׃
BSANowkᵉʻan [at this time, currently] the wise menchakkîym [intelligent, discerning, having good judgment] and enchantersʼashshâph [conjurers, magicians, using secret arts] were broughtʻălal before meqŏdâm [into my presence, to appear before me] to readqᵉrâʼ [to call out loud, proclaim] thisdên inscriptionkᵉthâb [written decree, message] and interpret itpᵉshar [to explain, make known] for meyᵉdaʻ but they couldkᵉhal ◂notlâʼ [were unable, lacked the power] givechăvâʼ [to show, declare] itsmillâh interpretationpᵉshar [meaning, explanation, the explanation or meaning of something]
| Greek | English | Parsing |
|---|---|---|
| וּכְעַ֞ן | and now | Conjunction, adverb |
| הֻעַ֣לּוּ | they have been brought | Verb, Hophal, perfect third person masculine plural |
| קָֽדָמַ֗י | before me | Noun common both plural construct, suffix |
| חַכִּֽימַיָּא֙ | wise men the | Particle |
| אָֽשְׁפַיָּ֔א | conjurers the | Noun common masculine plural determined, particle |
| דִּֽי־ | that | Conjunction |
| כְתָבָ֤ה | writing the | Noun common both singular determined, particle |
| דְנָה֙ | this | Particle |
| יִקְר֔וֹן | they will read aloud | Verb, Qal, imperfect third person masculine plural |
| וּפִשְׁרֵ֖הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| לְהוֹדָעֻתַ֑נִי | to make known to me | Preposition, verb hiphil infinitive construct common, suffix |
| וְלָֽא־ | and not | Conjunction, particle |
| כָהֲלִ֥ין | [they were] able | Verb, Qal, participle (active) masculine plural |
| פְּשַֽׁר־ | [the] interpretation of | Noun common, both singular construct |
| מִלְּתָ֖א | matter the | Noun common feminine singular determined, particle |
| לְהַחֲוָיָֽה׃ | to declare | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Now the wise men and enchanters were brought before me to read this inscription and interpret it for me, but they could not give its interpretation. |
| KJV | And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing: |
| ASV | And now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof; but they could not show the interpretation of the thing. |
| YLT | 'And now, caused to come up before me have been the wise men, the enchanters, that this writing they may read, and its interpretation to cause me to know: and they are not able to shew the interpretation of the thing: |
| WEB | Now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known to me its interpretation; but they could not show the interpretation of the thing. |
| BBE | And now the wise men, the users of secret arts, have been sent in before me for the purpose of reading this writing and making clear to me the sense of it: but they are not able to make clear the sense of the thing: |
Where they part company is in the interpretation of the wise men's abilities, as all translations agree on the term חַכִּֽימַיָּא.
The sentence consists of a main clause followed by two subordinate phrases that detail the purpose of the summoning and the outcome.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbעֲלַל
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 5:15
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 Writing on the Wallgenerated
Daniel 5:15 describes a moment of tension where King Belshazzar calls upon his wise men and enchanters to interpret a mysterious inscription. Despite their reputation for wisdom and insight, they are unable to provide an explanation, setting the stage for Daniel's eventual intervention. This scene highlights the limitations of human wisdom in the face of divine revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:7–8 | The king called out for the enchanters, astrologers, and diviners to be brought in, and he said to these wise men of Babylon, “Whoever reads this inscription and tells me its interpretation will be clothed in purple and have a gold chain placed around his neck, and he will be made the third highest ruler in the kingdom.” |
| 2 | Daniel 2:3–11 | he said to them, “I have had a dream, and my spirit is anxious to understand it.” |
| 3 | Isaiah 29:10–12 | For the LORD has poured out on you a spirit of deep sleep. He has shut your eyes, O prophets; He has covered your heads, O seers. |
| 4 | Isaiah 47:12 | So take your stand with your spells and with your many sorceries, with which you have wearied yourself from your youth. Perhaps you will succeed; perhaps you will inspire terror! |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חַכִּֽימַיָּא, cha.ki.mai.Ya'generated
The word חַכִּים (chakkiym) means 'wise' and refers to individuals who possess intelligence and good judgment. It is often associated with those who are skilled in interpretation and understanding, particularly in matters of the occult or the divine. In this context, it emphasizes the expectation that these wise men should be capable of interpreting the inscription.
The parsing as a particle indicates that this term is used to describe a group rather than an individual, highlighting the collective failure of those who were supposed to possess wisdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree on the rendering of חַכִּֽימַיָּא as 'wise men.' The BSB, KJV, ASV, YLT, WEB, and BBE all use similar terms to convey the idea of intelligence and discernment.
Sentence Structuregenerated
The finite verb הֻעַ֣לּוּ (hu.'A.lu), meaning 'they have been brought,' governs the main clause of the sentence, with several phrases providing additional information about the context and actions. The structure indicates a direct relationship between the king's command and the actions of the wise men.
The sentence is constructed with a series of clauses that detail the actions taken, emphasizing the failure of the wise men to fulfill their expected role, which is central to the narrative.
In plain words — the whole versegenerated
Daniel 5:15 recounts how King Belshazzar summoned wise men and enchanters to read and interpret a mysterious writing on the wall. Despite their reputation, they were unable to provide an explanation, highlighting their limitations in understanding divine messages.
Frequently Asked Questionsgenerated
They lacked the necessary insight or power to understand the divine message, despite their reputation for wisdom.
It underscores the limitations of human wisdom when faced with divine revelation and sets the stage for Daniel's role as the true interpreter.
It illustrates the conflict between earthly power and divine authority, emphasizing that true understanding comes from God.
It serves as a reminder that human wisdom is insufficient without divine guidance, and we must seek understanding from God.
Reflection Questionsgenerated
- What does this passage teach us about the limits of human wisdom?
- How can we apply the lessons from the wise men's failure in our own lives?
- In what ways can we seek divine guidance when faced with difficult situations?
- What role does faith play in understanding the mysteries of life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 5:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now the wise men; the astrologers, have been brought in before me,.... For it seems they came not of themselves, or upon hearing his loud cry; but were sent for by him, and came by his orders,
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. No JFB commentary on these verses.
Read Robert Jamieson on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:15 And now the wise [men], the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:Ver. 15. But they could not show the interpretation of the thing.] They could not read nor interpret it. Such as seek to sorcerers are worthy to lose their labour, as a punishment of their folly. Suidas testifieth that the citizens of Alexandria in Egypt devised and decreed that astrologers should pay a certain tribute to the State out of their gettings, and that it should be called the fool’ s tribute, because none but fools and light fellows would resort to such…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) The thing—i.e., the whole of this miraculous transaction.
Read Charles John Ellicott on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges15. the astrologers] the enchanters (Daniel 1:20). shew] declare.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd now the wise men ... - Daniel 5:7-8.
Read Albert Barnes on Daniel 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible13-16. Art thou that Daniel — Or, with Prince, So thou art Daniel. (Compare Daniel 8:27, and note on Daniel 5:12.) The oldest LXX.
Read Daniel Denison Whedon 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
Now the wise men and enchanters were brought before me to read this inscription and interpret it for me, but they could not give its interpretation.
Now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known to me its interpretation; but they could not show the interpretation of the thing.
Now the wise men and enchanters were brought before me to read this inscription and interpret it for me, but they could not give its interpretation.
Now the wise men and astrologers were brought before me to read this writing and make known to me its interpretation. But they were unable to disclose the interpretation of the message.
Tyndale line
And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:
And now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof; but they could not show the interpretation of the thing.
And now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing.
And now the wise men , the astrologers, have been brought in before me, that they should read this writing, and make known to me the interpretation of it, but they could not show the interpretation of the thing:
Now therefore, wisemen and astrologians haue bene brought before me, that they should reade this writing, and shewe me the interpretation thereof: but they could not declare the interpretation of the thing.
Strictly literal
And now the wise men, the magicians, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof; but they could not shew the interpretation of the thing.
'And now, caused to come up before me have been the wise men, the enchanters, that this writing they may read, and its interpretation to cause me to know: and they are not able to shew the interpretation of the thing:
And now, caused to come up before me have been the wise men, the enchanters, that they may read this writing, and its interpretation to cause me to know: and they are not able to show the interpretation of the thing:
And now the wise men, the astrologers, had been brought before me, that they should read this writing, and make known unto me its interpretation; but they were not able to tell the interpretation of the matter.
Now the men known for wisdom and those who claim to speak with the dead have been brought in before me to read this writing and make known to me its interpretation, but they could not make known the interpretation of it.
From the Latin
And now the wise men the magicians have come in before me, to read this writing, and shew me the interpretation thereof: and they could not declare to me the meaning of this writing.
Simplified
Just now the wise men and enchanters were brought before me to read this writing and explain it to me, but they weren't able to do so—they couldn't tell me what it meant.
And now the wise men, the users of secret arts, have been sent in before me for the purpose of reading this writing and making clear to me the sense of it: but they are not able to make clear the sense of the thing:
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 show agreement in the wording of Daniel 5:15, with the scrolls providing a partially restored text that aligns closely with the MT. The Septuagint does not provide a direct match, indicating some variations in translation.
וּכְעַ֞ן הֻעַ֣לּוּ קָֽדָמַ֗י חַכִּֽימַיָּא֙ אָֽשְׁפַיָּ֔א דִּֽי־ כְתָבָ֤ה דְנָה֙ יִקְר֔וֹן וּפִשְׁרֵ֖הּ לְהוֹדָעֻתַ֑נִי וְלָֽא־ כָהֲלִ֥ין פְּשַֽׁר־ מִלְּתָ֖א לְהַחֲוָיָֽה׃
13 of the 16 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[וכען] [העלו] קדמ׳י [חכימי] [א] [אשפי] [א] [די] [כתב] [הדנה] [יקרון] [ופשר׳ה] [להודעת׳ני] [ולא] [כהלין] [פשר] [מלת] [א] [להחויה]
nothing on the leather here — 1 partly restored, 18 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 5:15
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
Adj | Adv — Conjunction · adverbAC/D
עֲלַל (alal) is a Hebrew verb meaning to come in or go in, with various forms indicating different nuances such as thrusting oneself in or introducing. It appears in both active and passive forms, including to bring in and to be brought in. The entries suggest a focus on the act of entering or introducing something.
[עֲלַל] vb. go or come in
Pe.
Haph. bring in
Hoph. be brought
base
H5954 עֲלַל
5954 `alal al-al'
(Aramaic) corresponding to 5953 (in the sense of thrusting
oneself in), to enter; causatively, to introduce:--bring in,
come in, go in.
see HEBREW for 05953
עֲלַל (a.lal) — to come.
1) to thrust in, go in, come in
1a) (P'al) to go in, come in
1b) (Aphel) to bring in
1c) (Hophal) to be brought in
Adj — Verb · Hophal · perfect third person masculine pluralAVHp3mp
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
Adj | Suff — Noun common both plural construct · suffixANcbpc/Sp1bs
חַכִּים (chakkiym) means 'wise' and refers to a wise man or a Magian. It is derived from a root associated with wisdom, specifically noted in Strong's H2449. The term appears in contexts that emphasize wisdom.
[חַכִּים] 14 n.m. wise man
base
H2445 חַכִּים
2445 chakkiym khak-keem'
(Aramaic) from a root corresponding to 2449; wise, i.e. a
Magian:--wise.
see HEBREW for 02449
חַכִּים (chak.kim) — wise.
wise man, wise
Adj | Art — ParticleAAampd/Ta
wiz'-men: In addition to the uses of "wise" specified in the article WISDOM, the adjective is employed occasionally as the technical description of men who are adepts in magic, divination, etc. (e.g. in Ge 41:8; Ex 7:11; Es 1:13; Da 2:27; 5:15). Naturally, however, in the ancient world the boundary between genuine knowledge and astrology, etc., was exceedingly vague, and it was never denied that real knowledge could be gained along lines that we know to be futile. So the initiation of Moses into all the wisdom of the Egyptians (Ac 7:22) or of Daniel into all the learning of the Chaldeans (
Wise men
Mentioned in Dan. 2:12 included three classes, (1) astrologers, (2) Chaldeans, and (3) soothsayers. The word in the original (hakamim) probably means “medicine men. In Chaldea medicine was only a branch of magic. The “wise men” of Matt. 2:7, who came from the East to Jerusalem, were magi from Persia or Arabia.
[MAGI]
→ Of Egypt Ge 41:8,24; Ex 7:11
→ Solomon 1Ki 4:29-34
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 | Art — Noun common masculine plural determined · particleANcmpd/Ta
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
כְּתָב (kethav) refers to writing or an inscription. It encompasses various forms of written communication, including decrees and requirements. The term is linked to the Aramaic word for prescribing or writing. The entries do not indicate any significant disagreement among lexicons.
כְּתָב n.m. writing
base
H3792 כְּתָב
3792 kthab keth-awb'
(Aramaic) corresponding to 3791:--prescribing, writing(-ten).
see HEBREW for 03791
כְּתָב (ke.tav) — inscription.
1) a writing
1a) writing, inscription
1b) written decree, written requirement
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
קְרָא (qra') is a Hebrew verb meaning to call, read aloud, or shout. It encompasses actions like proclaiming and being summoned. The entries indicate its use in both active and reflexive forms, with no significant disagreements among the lexicons.
[קְרָא] vb. call, read out, aloud
Pe.
call, proclaim
read out, aloud
Pe‛îl it was read
Hithpe. be summoned
base
H7123 קְרָא
7123 qra' ker-aw'
(Aramaic) corresponding to 7121:--call, cry, read.
see HEBREW for 07121
קְרָא (qe.ra) — to read.
1) to call, read aloud, read out, shout
1a) (P'al)
1a1) to call, proclaim
1a2) to read aloud, read out
1b)(Ithp'el) to be summoned, be called
Adj — Verb · Qal · imperfect third person masculine pluralAVqi3mp
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)
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
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
Adj | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixAR/Vhcc/Sp1bs
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)
Adj | Part — Conjunction · particleAC/Tn
כְּהַל (khal) is a verb meaning 'to be able.' It appears in the context of ability, specifically in the P'al form. The entries indicate that it is related to other roots, but do not provide specific verses or significant disagreements among lexicons.
[כְּהַל] vb. be able
base
H3546 כְּהַל
3546 khal keh-hal'
(Aramaic) a root corresponding to 3201 and 3557; to be
able:--be able, could.
see HEBREW for 03201
see HEBREW for 03557
כְּהַל (ke.hal) — be able.
1) to be able
1a) (P'al) to be able
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
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)
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…
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
Adj | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonAR/Vhcc