Daniel 5:16 — Word Study
WLCוַאֲנָה֙ שִׁמְעֵ֣ת עֲלָ֔ךְ דִּֽי־ תִיכּ֥וּל פִּשְׁרִ֛ין לְמִפְשַׁ֖ר וְקִטְרִ֣ין לְמִשְׁרֵ֑א כְּעַ֡ן הֵן֩ תִּכ֨וּל כְּתָבָ֜א לְמִקְרֵ֗א וּפִשְׁרֵהּ֙ לְהוֹדָ֣עֻתַ֔נִי אַרְגְּוָנָ֣א תִלְבַּ֗שׁ וְהַֽמְנִיכָ֤א דִֽי־ דַהֲבָא֙ עַֽל־ צַוְּארָ֔ךְ וְתַלְתָּ֥א בְמַלְכוּתָ֖א תִּשְׁלַֽט׃ פ
BSA◂Butʼănâʼ I have heardshᵉmaʻ about youʻal thatdîy you are ableyᵉkêl [to give insightful explanations] to give interpretationspᵉshar [make known the meaning] and solveshᵉrêʼ [loose, unravel] difficult problemsqᵉṭar [knots, puzzling enigmas] Thereforekᵉʻan ifhên you canyᵉkêl readqᵉrâʼ [call out, proclaim] this inscriptionkᵉthâb [written decree] and give meyᵉdaʻ its interpretationpᵉshar [explanation, unveiling of the meaning] you will be clothedlᵉbash [wrapped, adorned] in purpleʼargᵉvân [a deep, rich color] and have a golddᵉhab [valuable, precious] chainhamnîyk [necklace] placed aroundʻal your necktsavvaʼr [the back of the neck] and you will be made the thirdtᵉlath [one of three, a position of high authority] highest rulershᵉlêṭ [one who has control, exercises power] in the kingdommalkûw [the territory, domain, or realm]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנָה֙ | and I | Conjunction, pronoun |
| שִׁמְעֵ֣ת | I have heard | Verb, Qal, perfect first person common singular |
| עֲלָ֔ךְ | concerning you | Preposition, suffix |
| דִּֽי־ | that | Conjunction |
| תִיכּ֥וּל | you are able | Verb, Qal, imperfect second person masculine singular |
| פִּשְׁרִ֛ין | interpretations | Noun common, masculine plural absolute |
| לְמִפְשַׁ֖ר | to interpret | Preposition, verb qal infinitive construct common |
| וְקִטְרִ֣ין | and knots | Conjunction, noun common masculine plural absolute |
| לְמִשְׁרֵ֑א | to loosen | Preposition, verb qal infinitive construct common |
| כְּעַ֡ן | now | Adverb |
| הֵן֩ | if | Conjunction |
| תִּכ֨וּל | you will be able | Verb, Qal, imperfect second person masculine singular |
| כְּתָבָ֜א | writing the | Noun common both singular determined, particle |
| לְמִקְרֵ֗א | to read aloud | Preposition, verb qal infinitive construct common |
| וּפִשְׁרֵהּ֙ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| לְהוֹדָ֣עֻתַ֔נִי | to make known to me | Preposition, verb hiphil infinitive construct common, suffix |
| אַרְגְּוָנָ֣א | purple | Noun common both singular determined, particle |
| תִלְבַּ֗שׁ | you will be clothed | Verb, Qal, imperfect second person masculine singular |
| וְהַֽמְנִיכָ֤א | and necklace the | Conjunction, noun common both singular determined, particle |
| דִֽי־ | of | Conjunction |
| דַהֲבָא֙ | gold | Noun common both singular determined, particle |
| עַֽל־ | [will be] on | Preposition |
| צַוְּארָ֔ךְ | neck your | Noun common both singular construct, suffix |
| וְתַלְתָּ֥א | and third the | Conjunction, noun common both singular determined, particle |
| בְמַלְכוּתָ֖א | in kingdom the | Preposition, noun common feminine singular determined, particle |
| תִּשְׁלַֽט׃ פ | you will rule | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But I have heard about you, that you are able to give interpretations and solve difficult problems. Therefore, if you can read this inscription and give me its interpretation, you will be clothed in purple and have a gold chain placed around your neck, and you will be made the third highest ruler in the kingdom.” |
| KJV | And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. |
| ASV | But I have heard of thee, that thou canst give interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. |
| YLT | and I — I have heard of thee, that thou art able to give interpretations, and to loose knots: now, lo — thou art able to read the writing, and its interpretation to cause me to know — purple thou dost put on, and a bracelet of gold [is] on thy neck, and third in the kingdom thou dost rule.' |
| WEB | But I have heard of you, that you can give interpretations and dissolve doubts. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple, and have a chain of gold around your neck, and shall be the third ruler in the kingdom.” |
| BBE | And I have had news of you, that you have the power of making things clear, and of answering hard questions: now if you are able to make out the writing and give me the sense of it, you will be clothed in purple and have a gold chain round your neck and be a ruler of high authority in the kingdom. |
Where they part company is פִּשְׁרִ֛ין — see How Translations Differ.
The sentence contains a main clause with a conditional phrase and a result clause, clearly outlining the king's expectations and the rewards promised to Daniel.
7 commentators on this verse
Gill, Jamieson, Trapp, AdamClarke & more — read them ›
clause
subjectאֲנָה
verbשְׁמַע
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 5:16
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 King's Challenge to Danielgenerated
Daniel 5:16 presents a moment where the king, troubled by an inscription, turns to Daniel for help, having heard of his unique abilities. This interaction sets the stage for Daniel's interpretation of the writing, showcasing his wisdom and the divine insight he possesses. The context highlights the tension between human wisdom and divine revelation, a recurring theme in the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 40:8 | “We both had dreams,” they replied, “but there is no one to interpret them.” Then Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.” |
| 2 | Daniel 5:7 | 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.” |
| 3 | Acts 8:18 | When Simon saw that the Spirit was given through the laying on of the apostles’ hands, he offered them money. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — פִּשְׁרִ֛ין, pish.Ringenerated
The word פִּשְׁרִ֛ין (H6591) is a noun in the masculine plural form, meaning 'interpretations.' It is derived from the root that conveys the idea of explaining or clarifying something, particularly in the context of dreams or enigmatic messages.
In this verse, it emphasizes Daniel's ability to provide clarity and understanding of the king's troubling vision, which is central to the narrative's unfolding.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of פִּשְׁרִ֛ין as 'interpretations.' The BSB, KJV, ASV, YLT, WEB, and BBE all use variations of this term.
Sentence Structuregenerated
The finite verb שִׁמְעֵ֣ת, I have heard, governs the main clause, with several phrases detailing what the king has heard and the conditions for Daniel's reward.
The structure emphasizes the conditional nature of the king's offer, linking Daniel's abilities directly to the rewards he will receive.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct equivalent for פִּשְׁרִ֛ין, which may indicate a broader interpretation of Daniel's abilities in the Greek context, focusing on the act of interpretation without the specific term.
This choice suggests a possible widening of the concept, emphasizing Daniel's role as a divinely inspired interpreter rather than merely a skilled dream analyst.
In plain words — the whole versegenerated
Daniel 5:16 recounts how the king has heard about Daniel's ability to interpret dreams and solve difficult problems. He offers Daniel great rewards if he can read and interpret the inscription that troubles him, showing the high regard in which Daniel is held.
Frequently Asked Questionsgenerated
The king seeks Daniel's ability to interpret a mysterious inscription that he cannot understand, hoping to gain insight into its meaning.
The king promises Daniel purple clothing, a gold chain, and the position of the third highest ruler in the kingdom.
Daniel's ability to interpret dreams and solve problems highlights his unique wisdom and connection to God, setting him apart from the king's other wise men.
This verse illustrates the tension between human authority and divine revelation, a central theme in Daniel, as the king relies on Daniel's insight to understand God's message.
Reflection Questionsgenerated
- How can I seek wisdom and understanding in difficult situations, as Daniel did?
- What does it mean to rely on God's guidance when faced with challenges?
- In what ways can I use my abilities to help others, similar to how Daniel helped the king?
- How does this verse encourage me to trust in God's plans for my life?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 5:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd I have heard of thee,.... That is, by the queen, which he repeats for the sake of observing what she had said of him, and which gave him encouragement to send for him: that thou canst make
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 5:16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and [have] a chain of gold about thy neck, and shalt be the third ruler in the kingdom.Ver. 16. And I have heard of thee.] As far off as he maketh it, Belshazzar could not be so ignorant of Daniel, as he would seem to be, since he understood punctually the dreams, honours, and troubles of his grandfather. But this he took for a piece of his silly glory, to make it very strange, as if he had never heard of Daniel till now.
Read John Trapp on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Dissolve doubts] Untie knots - unbind what is bound. An expression used in the east to signify a judge of eminent wisdom and skill.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges16. make] better give (R.V.); lit. interpret. dissolve doubts] loose knots. See on Daniel 5:12. thou shalt be clothed with purple, &c.] As Daniel 5:7. and rule as one of three in the kingdom] See on Daniel 5:7.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd I have heard of thee ... - Daniel 5:11. Canst make interpretations - Margin, “interpret.” Chaldee, “interpret interpretations.” The meaning is, that he was skilled in interpreting or explaining dreams, omens, etc.
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
But I have heard about you, that you are able to give interpretations and solve difficult problems. Therefore, if you can read this inscription and give me its interpretation, you will be clothed in purple and have a gold chain placed around your neck, and you will be made the third highest ruler in the kingdom.”
But I have heard of you, that you can give interpretations and dissolve doubts. Now if you can read the writing and make known to me its interpretation, you shall be clothed with purple, and have a chain of gold around your neck, and shall be the third ruler in the kingdom.”
But I have heard about you, that you are able to give interpretations and solve difficult problems. Therefore, if you can read this inscription and give me its interpretation, you will be clothed in purple and have a gold chain placed around your neck, and you will be made the third highest ruler in the kingdom.”
However, I have heard that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third ruler in the kingdom.”
Tyndale line
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
But I have heard of thee, that thou canst give interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
But I have heard of thee, that thou canst give interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation of it, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
Then heard I of thee, that thou couldest shewe interpretations, and dissolue doutes: nowe if thou canst reade the writing, and shew me the interpretation thereof, thou shalt be clothed with purple, and shalt haue a chaine of golde about thy necke, and shalt be the third ruler in the kingdome.
Strictly literal
But I have heard of thee, that thou canst give interpretations, and solve problems. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.
and I — I have heard of thee, that thou art able to give interpretations, and to loose knots: now, lo — thou art able to read the writing, and its interpretation to cause me to know — purple thou dost put on, and a bracelet of gold [is] on thy neck, and third in the kingdom thou dost rule.'
and I have heard of you, that you are able to give interpretations, and to loose knots: now, behold—you are able to read the writing, and its interpretation to cause me to know—purple you put on, and a bracelet of gold [is] on your neck, and you rule third in the kingdom.”
But I have truly heard concerning thee, that thou art able to give interpretations, and untie knotty [doubts]: now if thou art able to read the writing, and make known to me its interpretation, thou shalt be clothed with purple, with a chain of gold about thy neck, and shalt rule as the third in the kingdom.
I have heard that you can give interpretations and solve problems. Now if you can read the writing and tell me its meaning, you will be clothed with purple and have a gold chain placed around your neck, and you will have the authority of the third highest ruler in the kingdom.”
From the Latin
But I have heard of thee, that thou canst interpret obscure things, and resolve difficult things: now if thou art able to read the writing, and to shew me the interpretation thereof, thou shalt be clothed with purple, and shalt have a chain of gold about thy neck, and shalt be the third prince in my kingdom.
Simplified
However, I'm told that you are able to give interpretations and solve difficult problems. If you can read this writing and explain it to me, you will be clothed in purple and have a gold chain placed around your neck, and you will become the third highest ruler in the kingdom.”
And I have had news of you, that you have the power of making things clear, and of answering hard questions: now if you are able to make out the writing and give me the sense of it, you will be clothed in purple and have a gold chain round your neck and be a ruler of high authority in the kingdom.
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 largely agree on the wording of this verse, with minor restorations in the scrolls. The Septuagint shows a different structure, reflecting its own interpretive choices.
וַאֲנָה֙ שִׁמְעֵ֣ת עֲלָ֔ךְ דִּֽי־ תִיכּ֥וּל פִּשְׁרִ֛ין לְמִפְשַׁ֖ר וְקִטְרִ֣ין לְמִשְׁרֵ֑א כְּעַ֡ן הֵן֩ תִּכ֨וּל כְּתָבָ֜א לְמִקְרֵ֗א וּפִשְׁרֵהּ֙ לְהוֹדָ֣עֻתַ֔נִי אַרְגְּוָנָ֣א תִלְבַּ֗שׁ וְהַֽמְנִיכָ֤א דִֽי־ דַהֲבָא֙ עַֽל־ צַוְּארָ֔ךְ וְתַלְתָּ֥א בְמַלְכוּתָ֖א תִּשְׁלַֽט׃ פ
12 of the 26 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.
[ואנה] שמעת עלי׳כה [די] [תוכל] [פשרין] [למפשר] [וקטרין] [למשרא] [כען] [הן] תוכל כתב א למקרא [ופשר׳ה] [להודעת׳ני] [ארגונ] [א] [תלבש] [והמונכ] [א]
22 words of the verse are on this fragment — 2 partly restored, 16 supplied entire by an editor.
ופשר׳ה להודעת׳ני ארגונ [א] תלבש [והמונכ] א די דהב א על צואר׳ך [ותלתא] במלכות א תשלט
16 words of the verse are on this fragment — 3 partly restored, 3 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 5:16
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.
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj | Pron — Conjunction · pronounAC/Pp1bs
שְׁמַע (shma`) primarily means 'to hear' and can also imply obedience. It is derived from a root that suggests both hearing and the act of showing oneself obedient. The entries highlight its use in different grammatical forms, including the P'al and Ithpael, indicating a range of meanings from simple hearing to an active response of obedience.
שְׁמַע vb. hear
Pe. hear: = have sense of hearing
Hithpe. shew oneself obedient
base
H8086 שְׁמַע
8086 shma` shem-ah'
(Aramaic) corresponding to 8085:--hear, obey.
see HEBREW for 08085
שְׁמַע (she.ma) — to hear.
1) to hear
1a) (P'al) to hear, have a sense of hearing
1b) (Ithpael) to show oneself obedient
Adj — Verb · Qal · perfect first person common singularAVqp1cs
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/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
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · imperfect second person masculine singularAVqi2ms
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 · masculine plural absoluteANcmpa
פְּשַׁר (pshar) means to interpret, particularly in the context of dreams. It is derived from Aramaic and is associated with the verb forms used for interpretation. The entries consistently emphasize its meaning without significant disagreement.
[פְּשַׁר] vb. interpret (a dream)
Pe.
Pa.
base
H6590 פְּשַׁר
6590 pshar pesh-ar'
(Aramaic) corresponding to 6622; to interpret:--make
(interpretations), interpreting.
see HEBREW for 06622
פְּשַׁר (pe.shar) — to interpret.
1) to interpret
1a) (P'al) to interpret
1b) (Pael) to interpret
AR/Vqcc — Preposition · verb qal infinitive construct commonAR/Vqcc
קְטַר (qtar) refers to a joint or knot, and can also signify a problem or doubt in a figurative sense. The word is linked to both physical joints, like those in the hip, and abstract difficulties. It appears in various contexts, suggesting a range of meanings from the literal to the metaphorical.
[קְטַר] n.m. joint, knot
base
H7001 קְטַר
7001 qtar ket-ar'
(Aramaic) from a root corresponding to 7000; a knot (as tied
up), i.e. (figuratively) a riddle; also a vertebra (as if a
knot):--doubt, joint.
see HEBREW for 07000
קְטַר (qe.tar) — joint.
1) knot, joint, problem
1a) joints (of the hip)
1b) difficulties, doubts (fig)
Adj | N-mp — Conjunction · noun common masculine plural absoluteAC/Ncmpa
שְׁרָא (shre') is an Aramaic verb meaning to loosen or free. It encompasses a range of actions such as beginning, abiding, and figuratively unraveling. The entries suggest it can also imply residing or unloading beasts. Notably, the Brown-Driver-Briggs entry mentions a specific usage related to fear where joints are loosened.
[שְׁרָא] vb. 1. loosen. 2. abide
Pe.
loosen
abide
Pa. begin
Hithpa. joints were loosened (in fear).
base
H8271 שְׁרָא, שְׁרֵא
8271 shre' sher-ay'
(Aramaic) a root corresponding to that of 8293; to free,
separate; figuratively, to unravel, commence; by implication
(of unloading beasts) to reside:--begin, dissolve, dwell,
loose.
see HEBREW for 08293
שְׁרָא (she.re) — to loose.
1) to loosen, abide, begin
1a) (P'al)
1a1) to loosen
1a2) to abide (from loosing girths for camp)
1b) (Pael) to begin, open
1c) (Ithpael) to be loosened
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
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 — AdverbAD
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · imperfect second person masculine singularAVqi2ms
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."
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.
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 | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
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
אַרְגְּוָן (argvan) refers to the color purple or red-purple. It is an Aramaic term that corresponds to the Hebrew word for purple, noted in Strong's H710. The entries consistently emphasize its association with the color without significant disagreement.
[אַרְגְּוָן] n.m. purple, red-purple
base
H711 אַרְגְּוָן
711 'argvan arg-ev-awn'
(Aramaic) corresponding to 710:--purple.
see HEBREW for 0710
אַרְגְּוָן (ar.ge.van) — purple.
purple, red-purple
Aramaic of ar.ge.van (אַרְגְּוָן "purple" H0710)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
pur'-p'-l ('argaman; Chaldaic 'argewan (2Ch 2:7); compare Arabic 'urjuwan, and Persian 'arghawan; porphura, porphureos Septuagint and New Testament)):
Purple dye was manufactured by the Phoenicians from a marine mollusk, Murex trunculus. The shell was broken in order to give access to a small gland which was removed and crushed. The crushed gland gives a milky fluid that becomes red or purple on exposure to the air. Piles of these broken shells still remain on the coast at Sidon and Tyre. The purple gland is found in various species of Murex and also of Purpura.
Purple cloth was used in the furnishings of the tabernacle (Ex 25:4, etc.) and of Solomon's temple (2Ch 2:14; 3:14); in the palanquin of Solomon (
The famous and costly Tyrian purple, the royal color of the ancients, is said to have been discovered by the Tyrian Hercules, whose dog having by chance eaten a shellfish called Purpura, and returning to his master with his lips tinged with a purple color, occasioned the discovery of this precious dye. Purple, however, is much more ancient than this, since we find it mentioned by Moses in several places. Two kinds of purple are mentioned in the Old Testament:
1. Argamon, rendered in our version "purple," denoting a reddish purple obtained from a species of muscle or shellfish found on the coasts of the Mediterranean.
2. Techieleth, rendered in the English Bible "blue." This was a bluish or cerulean purple, likewise obtained from another species of shellfish. The "scarlet" or "crimson," for the two words denote essentially the same color, was produced from the coccus in sect, coccus…
לְבֵשׁ (*levash*) means 'to clothe' and encompasses the idea of being clothed or dressing someone. It is noted in various forms, including the P'al and Aphel stems, indicating different usages in the Old Testament. The entries consistently focus on the act of clothing.
[לְבֵשׁ] vb. be clothed
Pe.
Haph. clothe one
base
H3848 לְבֵשׁ, לְבַשׁ
3848 lbash leb-ash'
(Aramaic) corresponding to 3847:--clothe.
see HEBREW for 03847
לְבֵשׁ (le.vash) — to clothe.
1) to be clothed
1a) (P'al) to be clothed
1b) (Aphel) to clothe someone
Adj — Verb · Qal · imperfect second person masculine singularAVqi2ms
הַמְנִיכָא (hamniyk) refers to a chain or necklace. The term is of foreign origin and is noted in both Aramaic and Hebrew contexts. The entries consistently define it as a type of ornamental chain.
הַמְנִיכָא Qr n.[m.] chain, necklace
base
H2002 הַמְנִיכָא, הַמְנִיךְ
2002 hamniyk ham-neek'
(Aramaic) but the text is hamuwnek {ham-oo-nayk'}; of foreign
origin; a necklace:--chain.
הַמְנִיכָא (ham.nikh) — chain.
necklace, chain
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
nek'-las (rabhidh, "chain"): A neck-chain ornament, worn either separately (Eze 16:11), or with pendants (Isa 3:19), such as crescents (Isa 3:18) or rings (Ge 38:25); sometimes made of gold (Ge 41:42; Da 5:29), or of strings of jewels (So 1:10). Even beasts of burden were sometimes so adorned by royalty (Jud 8:26). It was considered suggestive of pride (Ps 73:6) or of filial loyalty (
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
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…
דְּהַב (dhab) is an Aramaic word meaning 'gold.' It is derived from the Hebrew word זָהָב (zahav, H2091). The entries consistently identify it as a noun referring to the precious metal.
דְּהַב 23 n.m. gold
base
H1722 דְּהַב
1722 dhab deh-hab'
(Aramaic) corresponding to 2091; gold:--gold(- en).
see HEBREW for 02091
דְּהַב (de.hav) — gold.
gold
Aramaic of za.hav (זָהָב "gold" H2091)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
gold (zahabh; chrusos):
1. Terms:
No metal has been more frequently mentioned in Old Testament writings than gold, and none has had more terms applied to it. Among these terms the one most used is zahabh. The Arabic equivalent, dhahab, is still the common name for gold throughout Palestine, Syria and Egypt. With zahabh frequently occur other words which, translated, mean "pure" (Ex 25:11), "refined" (1Ch 28:18), "finest" (1Ki 10:18), "beaten" (1Ki 10:17), "Ophir" (Ps 45:9).
Other terms occurring are: paz, "fine gold" (Job 28:17;
Gold
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or “fine gold” (1 Kings 6:20; 7:49).
Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by…
A well-known valuable metal, found in many parts of the world, and obtained anciently in Ophir, Job 28:16; Parvaim, 2Ch 3:6; Sheba, and Raamah, Eze 27:22. Job alludes to gold in various forms, Job 22:24 28:15-19. Abraham was rich in it, and female ornaments were early made of it, Ge 13:2 24:22,35. It is spoken of throughout Scripture; and the use of it among and ancient Hebrews, in its native and mixed state, and for the same purposes as at present, was very common. The Ark of the Covenant was overlaid with pure gold; the mercy seat, the vessels and utensils belonging to the tabernacle, and those also of the house of…
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — PrepositionAR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
The Hebrew word צַוַּאר (*tsavvar*) means 'neck.' It is derived from an Aramaic term corresponding to another Hebrew word for neck, צַוָּאר (*tsavvar*, H6677). The entries consistently define it as a noun referring to the neck.
[צַוַּאר] n.m. neck
base
H6676 צַוַּאר
6676 tsavva'r tsav-var'
(Aramaic) corresponding to 6677:--neck.
see HEBREW for 06677
צַוַּאר (tsav.var) — neck.
neck
Aramaic of tsav.var (צַוָּאר "neck" H6677A)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
תְּלַת (tlath) is an Aramaic word meaning 'third' or 'a third part.' It is derived from a related Hebrew term and indicates a tertiary rank, covering the concept of one of three. The entries consistently define it as a third part without any noted disagreements.
[תְּלַת] n.[m.] a third part
base
H8531 תְּלַת
8531 tlath tel-ath'
(Aramaic) from 8532; a tertiary rank:--third.
see HEBREW for 08532
תְּלַת (te.lat) — third.
third, one of three, a third part
Aramaic of she.li.shi (שְׁלִישִׁי "third" H7992)
Adj | Adj — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
thurd (shelishi; tritos): Isa 19:24, "In that day shall Israel be the third with Egypt and with Assyria," etc., brings out very distinctly the universal and missionary character of Isaiah's prophecies and of Israel's destiny (compare Eze 16:63; and see G. A. Smith, Isaiah, II, 275, 278; Watkinson, Th. Blind Spot 21 ff).
For "third hour," "third month," "third year," see CALENDAR; DAY; TIME.
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 | Art — Preposition · noun common feminine singular determined · particleAR/Ncfsd/Ta
שְׁלֵט (shlet) means to have power or to rule. The entries indicate it can refer to having mastery or dominion over something, and it can also mean to make someone a ruler. The term appears in both Biblical Hebrew and Aramaic contexts.
שְׁלֵט vb. have power, rule (BH (q.v.) late)
Pe. have power upon
Haph. make ruler
base
H7981 שְׁלֵט have power, rule (BH (q.v.) late)
7981 shlet shel-ate'
(Aramaic) corresponding to 7980:--have the mastery, have
power, bear rule, be (make) ruler.
see HEBREW for 07980
שְׁלֵט (she.let) — to rule.
1) to have power, rule, domineer, rule over
1a) (P'al) have power upon or over, rule, fall upon, assault, be ruler
1b) (Aphel) make ruler
Adj — Verb · Qal · imperfect second person masculine singularAVqi2ms