Daniel 5:21 — Word Study
WLCוּמִן־ בְּנֵי֩ אֲנָשָׁ֨א טְרִ֜יד וְלִבְבֵ֣הּ׀ עִם־ חֵיוְתָ֣א שַׁוִּ֗יְו וְעִם־ עֲרָֽדַיָּא֙ מְדוֹרֵ֔הּ עִשְׂבָּ֤א כְתוֹרִין֙ יְטַ֣עֲמוּנֵּ֔הּ וּמִטַּ֥ל שְׁמַיָּ֖א גִּשְׁמֵ֣הּ יִצְטַבַּ֑ע עַ֣ד דִּֽי־ יְדַ֗ע דִּֽי־ שַׁלִּ֞יט אֱלָהָ֤א עִלָּאָה֙ בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־ דִּ֥י יִצְבֵּ֖ה יְהָקֵ֥ים עֲלַֽהּ׃
BSAHe was driven awayṭᵉrad [expelled, chased] frommin mankindbên [human society, people] and his mindlᵉbab [heart, inner self] was likeʻim [that of] a beastchêyvâʼ [animal, creature] He livedmᵉdôwr withʻim the wild donkeysʻărâd△ [onagers, free animals] and ateṭᵉʻam grassʻâsh like an oxtôwr [cattle, livestock] and his bodygeshem [physical form] was drenchedtsᵉbaʻ [soaked, wet] with the dewṭal of heavenshâmayin [heavenly moisture, divine blessing] untilʻad he acknowledgedyᵉdaʻ [recognized, understood] thatdîy the Most Highʻillay Godʼĕlâhh [Elyon, supreme ruler] rulesshallîyṭ over the kingdommalkûw of mankindʼĕnâsh [human kingdoms, earthly realms] settingqûwm over itʻal whommân He wishestsᵉbâʼ [chooses, appoints]
| Greek | English | Parsing |
|---|---|---|
| וּמִן־ | and away from | Conjunction, preposition |
| בְּנֵי֩ | [the] sons of | Noun common, masculine plural construct |
| אֲנָשָׁ֨א | humankind | Noun common both singular determined, particle |
| טְרִ֜יד | he was chased | Verb plural, third person masculine singular |
| וְלִבְבֵ֣הּ׀ | and heart his | Conjunction, noun common both singular construct, suffix |
| עִם־ | with | Preposition |
| חֵיוְתָ֣א | animal[s] the | Noun common feminine singular determined, particle |
| שַׁוִּ֗יְו | they made | Verb, Piel, perfect third person masculine plural |
| וְעִם־ | and [was] with | Conjunction, preposition |
| עֲרָֽדַיָּא֙ | wild donkeys the | Noun common masculine plural determined, particle |
| מְדוֹרֵ֔הּ | dwelling place his | Noun common both singular construct, suffix |
| עִשְׂבָּ֤א | grass | Noun common both singular determined, particle |
| כְתוֹרִין֙ | like oxen | Preposition, noun common masculine plural absolute |
| יְטַ֣עֲמוּנֵּ֔הּ | they fed him | Verb piel imperfect third person masculine plural, suffix |
| וּמִטַּ֥ל | and from [the] dew of | Conjunction, preposition, noun common both singular construct |
| שְׁמַיָּ֖א | heavens the | Noun common masculine plural determined, particle |
| גִּשְׁמֵ֣הּ | body his | Noun common both singular construct, suffix |
| יִצְטַבַּ֑ע | it became wet | Verb third, person masculine singular |
| עַ֣ד | until | Preposition |
| דִּֽי־ | that | Conjunction |
| יְדַ֗ע | he knew | Verb, Qal, perfect third person masculine singular |
| דִּֽי־ | that | Conjunction |
| שַׁלִּ֞יט | [was] having mastery | Adj |
| אֱלָהָ֤א | God | Noun common both singular determined, particle |
| עִלָּאָה֙ | Most High the | Particle |
| בְּמַלְכ֣וּת | over [the] kingdom of | Preposition, noun common feminine singular construct |
| אֲנָשָׁ֔א | humankind | Noun common both singular determined, particle |
| וּלְמַן־ | and to whomever | Conjunction, preposition, pronoun |
| דִּ֥י | whom | Conjunction |
| יִצְבֵּ֖ה | he will be pleased | Verb, Qal, imperfect third person masculine singular |
| יְהָקֵ֥ים | he will appoint | Verb, Hiphil, imperfect third person masculine singular |
| עֲלַֽהּ׃ | over it | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes. |
| KJV | And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. |
| ASV | and he was driven from the sons of men, and his heart was made like the beasts’, and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will. |
| YLT | and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses [is] his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it. |
| WEB | He was driven from the sons of men, and his heart was made like the animals’, and his dwelling was with the wild donkeys. He was fed with grass like oxen, and his body was wet with the dew of the sky, until he knew that the Most High God rules in the kingdom of men, and that he sets up over it whomever he will. |
| BBE | And he was sent out from among the sons of men; and his heart was made like the beasts', and he was living with the asses of the fields; he had grass for his food like the oxen, and his body was wet with the dew of heaven, till he was certain that the Most High is ruler in the kingdom of men, and gives power over it to anyone at his pleasure. |
Where they part company is יְטַ֣עֲמוּנֵּ֔הּ — see How Translations Differ.
The main clause is followed by several descriptive phrases that elaborate on the king's transformation and eventual realization.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbשְׁוָה
The sentence as the grammar sees it Open the tree ›
1 of 32 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 5:21
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 Fall of Nebuchadnezzargenerated
Daniel 5:21 describes how Nebuchadnezzar was driven away from human society and lived in a state of madness, likened to that of a beast. This account serves as a warning about pride and the importance of recognizing God's authority over all kingdoms. The narrative reflects on the king's transformation and eventual acknowledgment of the Most High God, emphasizing the theme of humility before divine power.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:25–32 | You will be driven away from mankind, and your dwelling will be with the beasts of the field. You will feed on grass like an ox and be drenched with the dew of heaven, and seven times shall pass you by, until you acknowledge that the Most High rules over the kingdom of mankind and gives it to whom He wishes. |
| 2 | Job 30:3–7 | Gaunt from poverty and hunger, they gnawed the dry land, and the desolate wasteland by night. |
| 3 | Daniel 4:17–25 | This decision is the decree of the watchers, the verdict declared by the holy ones, so that the living will know that the Most High rules over the kingdom of mankind and gives it to whom He wishes, setting over it the lowliest of men.’ |
| 4 | Exodus 9:14–16 | Otherwise, I will send all My plagues against you and your officials and your people, so you may know that there is no one like Me in all the earth. |
| 5 | Psalm 83:17–18 | May they be ever ashamed and terrified; may they perish in disgrace. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — טְרִ֜יד, te.Ridgenerated
The verb טְרַד (trad) means 'to chase away' or 'to drive out.' It is used here to describe Nebuchadnezzar being expelled from human society, highlighting his fall from power due to his arrogance.
This verb is in the third person masculine singular form, indicating that it refers specifically to Nebuchadnezzar. The context illustrates a significant transformation in his state, from king to living among animals.
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 driven away, and so do the KJV and ASV: all three maintain the sense of expulsion.
Where translations differ, they do so primarily in the rendering of יְטַ֣עֲמוּנֵּ֔הּ. The BSB and KJV use fed him, while the NETB opts for appointed, reflecting different interpretations of the king's sustenance during his madness.
Sentence Structuregenerated
The finite verb טְרִ֜יד governs the entire verse, with several phrases hanging off it: a prepositional phrase indicating from whom he was driven, a noun phrase describing his state of mind, and additional phrases detailing his living conditions and eventual acknowledgment of God.
The structure emphasizes the transformation of Nebuchadnezzar, with the main action of being driven away leading to a series of descriptive clauses that illustrate his fall and the eventual recognition of divine authority.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for this verse, but the absence of a corresponding Greek text suggests a focus on the narrative rather than a word-for-word translation. This may indicate a different interpretative approach by the translators.
The lack of a Greek equivalent for טְרִ֜יד may highlight the unique aspects of Nebuchadnezzar's experience that the translators chose to emphasize differently.
In plain words — the whole versegenerated
Daniel 5:21 tells us that Nebuchadnezzar was driven away from people and lived like an animal because of his pride. He ate grass and lived among wild donkeys until he recognized that the Most High God rules over all kingdoms and appoints whom He wishes.
Frequently Asked Questionsgenerated
This describes his state of madness and humiliation after being driven from society, emphasizing the consequences of pride.
This illustrates his complete degradation and loss of royal dignity, living in the wild as a reflection of his mental state.
Acknowledging God signifies a return to sanity and recognition of divine sovereignty, contrasting his earlier arrogance.
It serves as a warning about the dangers of pride and the necessity of humility before God's authority.
Reflection Questionsgenerated
- In what ways have I seen pride affect my life or the lives of others?
- How can I cultivate humility in my own life, recognizing God's authority?
- What lessons can I learn from Nebuchadnezzar's experience about the consequences of arrogance?
- How can I encourage others to acknowledge God's sovereignty in their lives?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 5:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he was driven from the sons of men,.... From their company, and from conversation with them; his madness was of that kind, that he chose rather to be with beasts than men; it drove him from men,
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of
Read Robert Jamieson on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:21 And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling [was] with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and [that] he appointeth over it whomsoever he will.Ver. 21. And he was driven.] See on Daniel 4:22. Lege historiam, ne fias historia.
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) His dwelling . . .—This is a fact supplementary to what is stated in Daniel 4.
Read Charles John Ellicott on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges21. See Daniel 4:25; Daniel 4:32-33. the wild asses] An untamable animal, which roamed in the open plains (see Job 39:5-8; and cf. Genesis 16:12): to dwell with the wild asses would thus be a special mark of wildness and savagery. they fed him] or he was fed (R.V.): Daniel 4:25; Daniel 4:32 (‘make to eat’). till he knew, &c.] Daniel 4:25; Daniel 4:32. appointeth] setteth up (R.V.), as Daniel 4:17 (A.V.) for the same word. ‘Appointeth’ is not strong enough.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he was driven ... - See this fully explained in Daniel 4:25-33.
Read Albert Barnes on Daniel 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible17-23. According to our text (the Greek is shorter) Daniel refuses to recognize his equality with the Babylonian Magi by accepting the presents which had previously been promised to them (Daniel
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
He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes.
He was driven from the sons of men, and his heart was made like the animals’, and his dwelling was with the wild donkeys. He was fed with grass like oxen, and his body was wet with the dew of the sky, until he knew that the Most High God rules in the kingdom of men, and that he sets up over it whomever he will.
He was driven away from mankind, and his mind was like that of a beast. He lived with the wild donkeys and ate grass like an ox, and his body was drenched with the dew of heaven until he acknowledged that the Most High God rules over the kingdom of mankind, setting over it whom He wishes.
He was driven from human society, his mind was changed to that of an animal, he lived with the wild donkeys, he was fed grass like oxen, and his body became damp with the dew of the sky, until he came to understand that the most high God rules over human kingdoms, and he appoints over them whomever he wishes.
Tyndale line
And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
and he was driven from the sons of men, and his heart was made like the beasts’, and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will.
and he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven: until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will.
And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruleth in the kingdom of men, and that he appointeth over it whomsoever he will.
And hee was driuen from the sonnes of men, and his heart was made like the beastes, and his dwelling was with the wilde asses: they fed him with grasse like oxen, and his body was wet with the dewe of the heauen, till he knewe, that the most high God bare rule ouer the kingdome of men, and that he appointeth ouer it, whomsoeuer he pleaseth.
Strictly literal
and he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses; they fed him with grass like oxen, and his body was bathed with the dew of heaven; till he knew that the Most High God ruleth over the kingdom of men, and that he appointeth over it whomsoever he will.
and from the sons of men he is driven, and his heart with the beasts hath been like, and with the wild asses [is] his dwelling; the herb like oxen they cause him to eat, and by the dew of the heavens is his body wet, till that he hath known that God Most High is ruler in the kingdom of men, and whom He willeth He raiseth up over it.
and he is driven from the sons of men, and his heart has been like with the beasts, and with the wild donkeys [is] his dwelling; they cause him to eat the herb like oxen, and by the dew of the heavens is his body wet, until he has known that God Most High is ruler in the kingdom of men, and whom He wills He raises up over it.
And from the sons of men was he driven forth, and his heart became equal with [that of] the beasts, and with the wild asses was his dwelling; they suffered him to eat herbs like oxen, and with the dew of heaven was his body made wet: till he acknowledged that the most high God ruleth over the kingdom of men, and that he appointeth over it whomsoever he pleaseth.
He was driven away from humanity, he had the mind of an animal, and he lived with the wild donkeys. He ate grass like an ox. His body was wet with the dew from the heavens until he learned that the Most High God rules over the kingdoms of people and that he sets over them anyone he wishes.
From the Latin
And he was driven out from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild asses, and he did eat grass like an ox, and his body was wet with the dew of heaven: till he knew that the most High ruled in the kingdom of men, and that he will set over it whomsoever it shall please him.
Simplified
He was driven away from human society and his mind became like that of an animal. He lived with the wild donkeys and ate grass like cattle, and he was soaked with the dew of heaven until he acknowledged that the Most High rules over human kingdoms, and that he gives them to anyone he chooses.
And he was sent out from among the sons of men; and his heart was made like the beasts', and he was living with the asses of the fields; he had grass for his food like the oxen, and his body was wet with the dew of heaven, till he was certain that the Most High is ruler in the kingdom of men, and gives power over it to anyone at his pleasure.
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 (MT) of Daniel 5:21 describes how the subject was driven away from mankind and lived like a beast, emphasizing his acknowledgment of God's sovereignty. The Septuagint (LXX) aligns closely with the MT, matching 29 of the 32 words, though its wording and structure differ slightly due to translation choices. The Dead Sea Scrolls (4Q113) contain fragments that correspond to the MT, with several words preserved, but many have been supplied by an editor. Overall, the MT, LXX, and Dead Sea Scrolls largely agree on the core message of the verse, though the LXX presents it in a different order and the Dead Sea Scrolls are incomplete, requiring editorial restoration for clarity.
וּמִן־ בְּנֵי֩ אֲנָשָׁ֨א טְרִ֜יד וְלִבְבֵ֣הּ׀ עִם־ חֵיוְתָ֣א שַׁוִּ֗יְו וְעִם־ עֲרָֽדַיָּא֙ מְדוֹרֵ֔הּ עִשְׂבָּ֤א כְתוֹרִין֙ יְטַ֣עֲמוּנֵּ֔הּ וּמִטַּ֥ל שְׁמַיָּ֖א גִּשְׁמֵ֣הּ יִצְטַבַּ֑ע עַ֣ד דִּֽי־ יְדַ֗ע דִּֽי־ שַׁלִּ֞יט אֱלָהָ֤א עִלָּאָה֙ בְּמַלְכ֣וּת אֲנָשָׁ֔א וּלְמַן־ דִּ֥י יִצְבֵּ֖ה יְהָקֵ֥ים עֲלַֽהּ׃
29 of the 32 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.
[ומן] [בני] [אנש] [א] [טריד] [ולבב׳ה] [עם] [חיות] [א] [שוי] [ועם] [ערדי] [א] [מדור׳ה] [עשב] [א] [כתורין] [יטעמונ׳ה] [ומטל] [שמי] [א] [גשמ׳ה] [יצטבע] [עד] [די] [ידע] [די] [שליט] אלה א עלי א במלכות [אנש] [א] [ולמן] [די] [יצבה] [יהקים] [עלי׳ה]
5 words on the leather — 35 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 5:21
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.
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj | Prep — Conjunction · prepositionAC/R
בַּר (bar) means 'son' in Aramaic, corresponding to the Hebrew בֵּן (ben). It can refer to a son, grandson, or child. The entries indicate that it is a direct equivalent of the Hebrew term, with no significant disagreement among the lexicons.
H1247 בַּר, בֵּן
1247 bar bar
(Aramaic) corresponding to 1121; a son, grandson, etc.:--X
old, son.
see HEBREW for 01121
בַּר (bar) — son.
son
Aramaic of ben (בֵּן ": child" H1121)
ANcmpc — Noun common · masculine plural constructANcmpc
See SON, SONS.
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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
טְרַד (trad) is an Aramaic verb meaning to chase away or drive away. It is derived from a related Hebrew root, טָרַד (ta.rad), which also conveys the idea of pursuing. The term is noted in the context of expulsion or driving from a place.
[טְרַד] vb. chase away
Pe.
Pe‛îl
base
H2957 טְרַד
2957 trad ter-ad'
(Aramaic) corresponding to 2956; to expel:--drive.
see HEBREW for 02956
טְרַד (te.rad) — to chase away.
(P'al) to drive away, drive from, chase away
Aramaic of ta.rad (טָרַד "to pursue" H2956)
Adj — Verb plural · third person masculine singularAVQp3ms
לְבַב (leb-ab) means 'heart' and can also refer to the mind. It is an Aramaic term that corresponds to the Hebrew word for heart, לֵב (lev, H3824). The entries consistently define it as relating to the heart or mind.
לְבַב n.m. heart
base
H3825 לְבַב
3825 lbab leb-ab'
(Aramaic) corresponding to 3824:--heart.
see HEBREW for 03824
לְבַב (le.vav) — heart.
heart, mind
Aramaic of le.vav (לֵבָב "heart" H3824)
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj — PrepositionAR
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
The Hebrew word שְׁוָה (shvah) is built from the root meaning 'to resemble' or 'to become like.' It covers the meanings of being made or set, particularly noted in the context of the book of Daniel (Dn 3:29, 5:21). The entries also indicate its Aramaic connections.
H7739a שְׁוָה become like H7739b שְׁוָה Hithpa. be set, made
7739 shvah shev-aw'
(Aramaic): corresponding to 7737; to resemble:--make like.
see HEBREW for 07737
שְׁוָה (she.vah) — be like.
(Pael) to become like
Aramaic of sha.vah (שָׁוָה "be like" H7737A)
שְׁוָה (she.vah) — be set.
(Hithpael) to be set, be made
Aramaic of sha.vah (שָׁוָה "to set" H7737B)
AVpp3mp — Verb · Piel · perfect third person masculine pluralAVpp3mp
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
Adj | Prep — Conjunction · prepositionAC/R
עֲרָד (arad) refers to a wild ass or wild donkey. The term appears in the context of both Hebrew and Aramaic, with its Aramaic form linked to a related word. The only specific biblical reference noted is in Daniel 5:21.
[עֲרָד] n.m. wild ass;—pl. emph. Dn 5:21.
ref
H6167 עֲרָד
6167 `arad ar-awd'
(Aramaic) corresponding to 6171; an onager:--wild ass.
see HEBREW for 06171
עֲרָד (a.rad) — wild donkey.
wild ass
Aramaic of a.rod (עָרוֹד "wild donkey" H6171)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
מְדוֹר (mdowr) refers to a dwelling or dwelling-place. It is derived from a root meaning to dwell and is noted in both Hebrew and Aramaic contexts. The entries indicate that it can refer to a general place of residence. The word appears in Daniel 2:11, where it is used in the context of a dwelling.
ref
H4070a מְדוֹר dwelling-place H4070b מְדָר id. [4070a]
4070 mdowr med-ore'
(Aramaic) or mdor (Aramaic) {med-ore'}; or mdar (Aramaic)
{med-awr'}; from 1753; a dwelling:--dwelling.
see HEBREW for 01753
מְדוֹר (me.dor) — dwelling.
dwelling place
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
מְדָר (me.dar) — dwelling.
dwelling
Aramaic of ma.gur (מָגוֹר "sojourning" H4033)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
עָשׁ (ash) refers to a moth, while עֲשַׂב (a.sav) denotes herbage or grass. The word is built from the root associated with vegetation. There is a connection to Aramaic, indicating a broader range of meaning related to plant life.
עָשׁ moth
base
עֲשַׂב n.[m.] herbage, grass
base
H6211a עָשׁ moth H6211b עֲשַׂב herbage, grass
6211 `ash awsh
from 6244; a moth:--moth. See also 5906.
see HEBREW for 06244
see HEBREW for 05906
עָשׁ (ash) — moth.
moth
עֲשַׂב (a.sav) — grass.
herbage, grass
Aramaic of e.sev (עֵ֫שֶׂב "vegetation" H6212)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
gras:
(1) chatsir, from a root meaning "greenness"; compare Arabic Khudra, which includes grasses and green vegetables (1Ki 18:5; 2Ki 19:26; Job 40:15; Ps 104:14, etc.). Isa 15:6 is translated in the King James Version "have," the Revised Version (British and American) "grass"; Pr 27:25, English Versions of the Bible "hay," margin "Hebrew grass"; Nu 11:5 English Versions of the Bible translates "leeks." It is a term for herbage in general.
Grass
(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered “leeks.”
(2.) Heb. deshe’, green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). “The sickly and forced blades of grass which spring up on the flat…
Sometimes means any green herbage, Isa 15:6, and sometimes the usual food of cattle, Ps 104:14. The quick growth of grass, its tenderness, and its rapid combustion when dry, have furnished the sacred writers with some of their most appropriate illustrations, Ps 90:5,6 92:7 103:15,16 Isa 40:6-8 51:12 Jas 1:10 1Pe 1:24. All sorts of grass and small shrubs are still used in Syria for fuel, on account of the scarcity of wood, Mt 6:28-30. Travelers in that country often see grass growing on the housetops, the roofs…
תּוֹר (tor) refers to a bullock or young bull, often associated with sacrificial contexts. It is linked to the Aramaic word for cattle, שׁוֹר (shor), and corresponds to another Hebrew term, שׁוֹר (H7794). The entries consistently emphasize its meaning related to cattle.
[תּוֹר] n.m. bullock
base
H8450 תּוֹר
8450 towr tore
(Aramaic) corresponding (by permutation) to 7794; a
bull:--bullock, ox.
see HEBREW for 07794
תּוֹר (tor) — bullock.
bull, young bull, ox (for sacrifice)
Aramaic of shor (שׁוֹר "cattle" H7794)
Adj | N-mp — Preposition · noun common masculine plural absoluteAR/Ncmpa
טְעֵם (te.am) means 'to feed' and is related to the Aramaic word for 'to taste.' It can imply causing someone to eat. The entries consistently focus on the feeding aspect without significant disagreement.
[טְעֵם] vb. Pa. feed
base
H2939 טְעֵם feed
2939 t`am teh-am'
(Aramaic) corresponding to 2938; to taste; causatively to
feed:--make to eat, feed.
see HEBREW for 02938
טְעֵם (te.am) — to feed.
(P'al) to feed, cause to eat
Aramaic of ta.am (טָעַם "to taste" H2938)
Adj | Suff — Verb piel imperfect third person masculine plural · suffixAVpi3mp/Sp3ms
טַל (tal) means 'dew' in Hebrew and is also noted as an Aramaic term. It is directly related to the word for dew found in H2919. The entries consistently identify this word with the concept of dew without any significant disagreement.
H2920 טַל
2920 tal tal
(Aramaic) the same as 2919:--dew.
see HEBREW for 02919
טַל (tal) — dew.
dew
Aramaic of tal (טַל "dew" H2919)
Adj | Prep | N-ms — Conjunction · preposition · noun common both singular constructAC/R/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
גְּשֵׁם (geshem) primarily means 'body' in Hebrew. The entries suggest it may relate to the concept of a hard rain, though this is not elaborated upon. The term appears to have a peculiar sense in Aramaic, linking it to a similar word. No significant disagreements among the lexicons are noted.
[גְּשֵׁם] n.m. body
base
H1655 גְּשֵׁם, גֶּשֶׁם
1655 geshem gheh'-shem
(Aramaic) apparently the same as 1653; used in a peculiar
sense, the body (probably for the (figuratively) idea of a
hard rain):--body.
see HEBREW for 01653
גְּשֵׁם (ge.shem) — body.
body
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
צְבַע (tsba`) is a Hebrew verb meaning to dip or wet something. It appears in various forms, indicating actions like drenching or being wet. The entries suggest it has a straightforward application in contexts related to moisture.
[צְבַע] vb. dip, wet
Pa. wet thee
Hithpa. be wet
base
H6647 צְבַע
6647 tsba` tseb-ah'
(Aramaic) a root corresponding to that of 6648; to
dip:--wet.
see HEBREW for 06648
צְבַע (tse.va) — to drench.
1) to dip, wet (something)
1a) (Pael) to wet
1b) (Ithpael) to be wet
Adj — Verb third · person masculine singularAVMi3ms
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj — PrepositionAR
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
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 — Verb · Qal · perfect third person masculine singularAVqp3ms
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
שַׁלִּיט (shalliyt) is an Aramaic word meaning 'mighty' or 'ruling.' It conveys the idea of having authority or mastery and can refer to a ruler or captain. The entries indicate that it encompasses both the abstract concept of permission and the concrete role of a leader.
שַׁלִּיט adj. having mastery, ruling
base
H7990 שַׁלִּיט
7990 shalliyt shal-leet'
(Aramaic) corresponding to 7989; mighty; abstractly,
permission; concretely, a premier:--captain, be lawful,
rule(- r).
see HEBREW for 07989
שַׁלִּיט (shal.lit) — ruling.
1) having mastery, having authority, ruling
1a) having or exercising mastery, ruling
1b) ruler (subst)
1c) having authority
1c1) it is authorised
Adj — AdjAAabsa
mas'-ter-i, gebhurah, shelet, Aramaic; agonizomai, athleo): "Mastery" occurs twice in the Old Testament and twice in the King James Version of the New Testament: in Ex 32:18 (gebhurah, "might"), "the voice of them that shout for mastery"; in Da 6:24 ([~shelet, "to have power"), "The lions had the mastery of them"; in 1Co 9:25, agonizomai, "to contend for a prize," to be a combatant in the public games, is translated "striveth for the mastery," the Revised Version (British and American) "striventh in the games"; and in 2Ti 2:5, athelo, with the same meaning, is translated "strive for masteries," the Revised Version (British and American) "contend in the games." From the Greek…
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 | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
Adj | Art — ParticleAAabsd/Ta
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 — 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…
אֱנָשׁ (enash) refers to a man or human being, and can also denote mankind collectively. It is related to the Aramaic term for human, אֱנוֹשׁ (enosh). The entries consistently emphasize its meaning as a representation of humanity.
אֱנָשׁ n.m. man, mankind
base
H606 אֱנָשׁ
606 'enash en-awsh'
(Aramaic) or renash (Aramaic) {en-ash'}; corresponding to
582; a man:--man, + whosoever.
see HEBREW for 0582
אֱנָשׁ (e.nash) — man.
1) man, human being
2) mankind (collective)
Aramaic of e.nosh (אֱנוֹשׁ "human" H0582)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
מַן (man) is an interrogative pronoun in Aramaic, meaning 'who?' or 'what?'. It can also imply 'whoever' or 'whosoever'. The word is derived from a root that suggests inquiry, specifically relating to identity or nature.
מַן, מָן, interr.pron. who?
base
H4479 מַן, מָן
4479 man mawn
(Aramaic) from 4101; who or what (properly, interrogatively,
hence, also indefinitely and relatively):--what,
who(-msoever, + -so).
see HEBREW for 04101
מָן (man) — who?.
who?, what?, whoever, whosoever
Aramaic of mah (מָה "what?" H4100)
Adj | Prep | Pron — Conjunction · preposition · pronounAC/R/Pi
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
צְבָא (tsba') primarily means to will or desire, indicating an inclination or willingness. The entries highlight its use in both a general sense of pleasing or desiring and a specific context related to God’s will. The term is linked to the Aramaic form corresponding to another Hebrew word, but no significant disagreements among lexicons are noted.
[צְבָא] vb. be inclined, desire, be pleased
base
H6634 צְבָא
6634 tsba' tseb-aw'
(Aramaic) corresponding to 6623 in the figurative sense of
summoning one's wishes; to please:--will, would.
see HEBREW for 06623
צְבָא (tse.va) — to will.
1) to desire, be inclined, be willing, be pleased
1a) (P'al)
1a1) to desire
1a2) to be pleased
1a3) to will (without hindrance) (of God)
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
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 — Verb · Hiphil · imperfect third person masculine singularAVhi3ms
a-point': This word is used for the expression of a large variety of ideas and the translation of almost as many words. naqabh = "stipulate" (Ge 30:28). paqadh = "put into office" (Ge 41:34; Nu 1:50; Es 2:3); "select" (Jer 51:27); "put in charge" (Jer 49:19; 50:44); "assign" (Nu 4:27; Jer 15:3); "send" (Le 26:16); "designate," "select" (Ex 21:13;
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/Sp3fs