Daniel 5:23 — Word Study
WLCוְעַ֣ל מָרֵֽא־ שְׁמַיָּ֣א׀ הִתְרוֹמַ֡מְתָּ וּלְמָֽאנַיָּ֨א דִֽי־ בַיְתֵ֜הּ הַיְתִ֣יו קָֽדָמָ֗ךְ וְאַ֨נְתְּ וְרַבְרְבָנָ֜ךְ שֵֽׁגְלָתָ֣ךְ וּלְחֵנָתָךְ֮ חַמְרָא֮ שָׁתַ֣יִן בְּהוֹן֒ וְלֵֽאלָהֵ֣י כַסְפָּֽא־ וְ֠דַהֲבָא נְחָשָׁ֨א פַרְזְלָ֜א אָעָ֣א וְאַבְנָ֗א דִּ֠י לָֽא־ חָזַ֧יִן וְלָא־ שָׁמְעִ֛ין וְלָ֥א יָדְעִ֖ין שַׁבַּ֑חְתָּ וְלֵֽאלָהָ֞א דִּֽי־ נִשְׁמְתָ֥ךְ בִּידֵ֛הּ וְכָל־ אֹרְחָתָ֥ךְ לֵ֖הּ לָ֥א הַדַּֽרְתָּ׃
BSAInstead, you have exaltedrûwm [lifted up, arrogantly defied] yourself againstʻal the Lordmârêʼ [Mara, the supreme Master] of heavenshâmayin [the sky and the spiritual realm] The vesselsmâʼn [utensils, sacred cups] fromdîy His housebayith [the temple, God's dwelling place] were broughtʼâthâh to youqŏdâm and as youʼantâh drankshᵉthâh winechămar [intoxicating beverage] with your noblesrabrᵉbân [high-ranking officials, lords] wivesshêgâl and concubineslᵉchênâh [secondary wives, slave wives] you praisedshᵉbach ◂[your] godsʼĕlâhh [idols, false deities] of silverkᵉçaph [valuable metal] and golddᵉhab [precious treasure] bronzenᵉchâsh [copper alloy] ◂and ironparzel [strong metal] woodʼâʻ [natural resource] and stoneʼeben [rock, idol material] whichdîy ◂cannotlâʼ seechăzâʼ [are blind, unaware] ◂orlâʼ hearshᵉmaʻ [are deaf, unresponsive] ◂orlâʼ understandyᵉdaʻ [are ignorant, lacking knowledge] ◂But you have failed tolâʼ glorifyhădar [honor, magnify] ◂the Godʼĕlâhh whodîy in His handyad [has complete control over] your very breathnishmâʼ△ [spirit, life force] and allkôl your waysʼôrach [paths, decisions]
| Greek | English | Parsing |
|---|---|---|
| וְעַ֣ל | and against | Conjunction, preposition |
| מָרֵֽא־ | [the] lord of | Noun common, both singular construct |
| שְׁמַיָּ֣א׀ | heavens the | Noun common masculine plural determined, particle |
| הִתְרוֹמַ֡מְתָּ | you have lifted yourself up | Verb plural, second person masculine singular |
| וּלְמָֽאנַיָּ֨א | and the object marker vessels the | Conjunction, preposition, noun common masculine plural determined |
| דִֽי־ | of | Conjunction |
| בַיְתֵ֜הּ | house his | Noun common both singular construct, suffix |
| הַיְתִ֣יו | they have brought | Verb, Hiphil, perfect third person masculine plural |
| קָֽדָמָ֗ךְ | before you | Noun common both singular construct, suffix |
| וְאַ֨נְתְּ | and you | Conjunction, pronoun |
| וְרַבְרְבָנָ֜ךְ | and nobles your | Conjunction, noun common masculine plural construct, suffix |
| שֵֽׁגְלָתָ֣ךְ | wives your | Noun common feminine plural construct, suffix |
| וּלְחֵנָתָךְ֮ | and concubines your | Conjunction, noun common feminine plural construct, suffix |
| חַמְרָא֮ | wine | Noun common both singular determined, particle |
| שָׁתַ֣יִן | [are] drinking | Verb, Qal, participle (active) masculine plural |
| בְּהוֹן֒ | with them | Preposition, suffix |
| וְלֵֽאלָהֵ֣י | and the object marker [the] gods of | Conjunction, preposition, noun common masculine plural construct |
| כַסְפָּֽא־ | silver | Noun common both singular determined, particle |
| וְ֠דַהֲבָא | and gold | Conjunction, noun common both singular determined, particle |
| נְחָשָׁ֨א | bronze | Noun common both singular determined, particle |
| פַרְזְלָ֜א | iron | Noun common both singular determined, particle |
| אָעָ֣א | wood | Noun common both singular determined, particle |
| וְאַבְנָ֗א | and stone | Conjunction, noun common both singular determined, particle |
| דִּ֠י | who | Conjunction |
| לָֽא־ | not | Particle |
| חָזַ֧יִן | [are] seeing | Verb, Qal, participle (active) masculine plural |
| וְלָא־ | and not | Conjunction, particle |
| שָׁמְעִ֛ין | [are] hearing | Verb, Qal, participle (active) masculine plural |
| וְלָ֥א | and not | Conjunction, particle |
| יָדְעִ֖ין | [are] knowing | Verb, Qal, participle (active) masculine plural |
| שַׁבַּ֑חְתָּ | you have praised | Verb, Piel, perfect second person masculine singular |
| וְלֵֽאלָהָ֞א | and the object marker God the | Conjunction, preposition, noun common both singular determined |
| דִּֽי־ | who | Particle |
| נִשְׁמְתָ֥ךְ | breath your | Noun common feminine singular construct, suffix |
| בִּידֵ֛הּ | [is] in hand his | Preposition, noun common both singular construct, suffix |
| וְכָל־ | and all | Conjunction, noun common both singular construct |
| אֹרְחָתָ֥ךְ | ways your | Noun common feminine plural construct, suffix |
| לֵ֖הּ | [are] to him | Preposition, suffix |
| לָ֥א | not | Particle |
| הַדַּֽרְתָּ׃ | you have glorified | Verb, Piel, perfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways. |
| KJV | But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: |
| ASV | but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine from them; and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. |
| YLT | and against the Lord of the heavens thou hast lifted up thyself; and the vessels of His house they have brought in before thee, and thou, and thy great men, thy wives, and thy concubines, are drinking wine with them, and gods of silver, and of gold, of brass, of iron, of wood, and of stone, that are not seeing, nor hearing, nor knowing, thou hast praised: and the God in whose hand [is] thy breath, and all thy ways, Him thou hast not honoured. |
| WEB | but have lifted up yourself against the Lord of heaven; and they have brought the vessels of his house before you, and you and your lords, your wives, and your concubines, have drunk wine from them. You have praised the gods of silver and gold, of bronze, iron, wood, and stone, which don’t see, or hear, or know; and you have not glorified the God in whose hand your breath is, and whose are all your ways. |
| BBE | But you have been lifting yourself up against the Lord of heaven, and they have put the vessels of his house before you, and you and your lords, your wives and your women, have taken wine in them; and you have given praise to gods of silver and gold, of brass and iron and wood and stone, who are without the power of seeing or hearing, and without knowledge: and to the God in whose hand your breath is, and whose are all your ways, you have not given glory; |
Where they part company is הִתְרוֹמַ֡מְתָּ — see How Translations Differ.
The sentence has a main clause followed by several subordinate phrases that elaborate on Belshazzar's actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲתָה
The sentence as the grammar sees it Open the tree ›
1 of 40 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 5:23
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 Judgment Against Belshazzargenerated
Daniel 5:23 describes how Belshazzar, despite knowing the history of God's power, chose to exalt himself and worship idols. This act of defiance led to a severe warning from God through Daniel, emphasizing the consequences of pride and idolatry. The surrounding verses highlight the contrast between Belshazzar's actions and the reverence due to the God who controls all things.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:3–4 | Thus they brought in the gold vessels that had been taken from the temple, the house of God in Jerusalem, and the king drank from them, along with his nobles, his wives, and his concubines. |
| 2 | 2 Kings 14:10 | You have indeed defeated Edom, and your heart has become proud. Glory in that and stay at home. Why should you stir up trouble so that you fall—you and Judah with you?” |
| 3 | Isaiah 2:12 | For the Day of the LORD of Hosts will come against all the proud and lofty, against all that is exalted— it will be humbled— |
| 4 | Isaiah 33:10 | “Now I will arise,” says the LORD. “Now I will lift Myself up. Now I will be exalted. |
| 5 | Isaiah 37:23 | Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! |
The Treasury of Scripture Knowledge — 36 references, hung on the phrase they belong to
The Key Word — הִתְרוֹמַ֡מְתָּ, hit.ro.Mam.tagenerated
The verb הִתְרוֹמַ֡מְתָּ (hit.ro.Mam.ta) is a second person masculine singular form of the root רוּם (ruwm), meaning 'to lift up' or 'to rise.' In this context, it implies that Belshazzar has arrogantly elevated himself above God, acting with pride and defiance.
This is a perfect tense verb, indicating a completed action with ongoing implications. Belshazzar's self-exaltation is not just a momentary act; it reflects a persistent attitude of arrogance against divine authority.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'you have lifted yourself up,' which is consistent with the KJV and ASV. These versions emphasize the act of self-exaltation.
However, the FBV translates it as 'arrogantly defied,' which conveys a stronger sense of contempt towards God. The ULB opts for 'you have lifted yourself up,' maintaining the focus on self-exaltation without the added nuance of defiance.
Sentence Structuregenerated
The finite verb הִתְרוֹמַ֡מְתָּ governs the main clause, with several phrases detailing Belshazzar's actions and their consequences. The structure emphasizes the contrast between his pride and God's authority.
The sentence is complex, with multiple noun phrases describing the vessels, the gods, and the consequences of Belshazzar's actions. This layering of information highlights the gravity of his offenses against God.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct equivalent for הִתְרוֹמַ֡מְתָּ, indicating a potential difference in emphasis or interpretation. This absence may suggest a more general view of pride rather than a specific act of self-exaltation.
The translation choices in the Septuagint reflect a broader understanding of idolatry and divine authority, aligning with the overall message of judgment against Belshazzar.
In plain words — the whole versegenerated
Daniel 5:23 shows how Belshazzar has exalted himself against God by using sacred vessels to drink wine and praise false gods. He has failed to honor the true God who controls his life and breath, leading to a warning of judgment.
Frequently Asked Questionsgenerated
To exalt oneself against God means to act with pride and arrogance, placing oneself above divine authority and disregarding God's commandments.
Using sacred vessels for common or profane purposes shows a lack of respect for God and His holiness, highlighting Belshazzar's irreverence.
Belshazzar's actions lead to divine judgment, as he fails to recognize God's power and authority, resulting in a warning through Daniel.
This passage illustrates the dangers of idolatry, as Belshazzar chooses to worship false gods instead of honoring the true God, leading to his downfall.
Reflection Questionsgenerated
- In what ways might I be tempted to exalt myself rather than honor God?
- How can I ensure that I show proper respect for sacred things in my life?
- What lessons can I learn from Belshazzar's failure to recognize God's authority?
- How can I actively choose to glorify God in my daily decisions and actions?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Theodoret of Cyrus use this verse to discuss pride and idolatry, emphasizing the need to worship the Creator rather than created things.
“You have exalted yourself against God.” … Certainly, he says, you were brought to such madness that you placed yourself above God and overcame your father in arrogance and luxury.Early Church Fathers on Daniel 5 →
He did well to instruct those present to worship not visible things but their Creator and Lord. At the same time he also convicts the king of conceit and teaches him that the highest heaven has for its creator the unseen God.Early Church Fathers on Daniel 5 →
Now, [Daniel] did well and showed much wisdom in putting in parallel the idols and the God of all with a view to the benefit felt by the hearers;Early Church Fathers on Daniel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 5:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut hast lifted up thyself against the Lord of heaven,.... Who made it, and dwells in it; from whence he beholds all the actions of the children of men, and will bring them to an account for them;
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe instanceth in three or four things. 1. They have brought the vessels of his house before thee to drink wine in them, to profane them in your idolatrous feast, and ye have all polluted them with your filthy, blasphemous mouths, concubines and all. 2. Ye have praised the idol gods of metal, wood, and stone, which cannot hear, nor see, nor know. 3. And hast not glorified the true God, in whose hands thy breath is, and all thy ways. Yea, thou hast highly dishonoured, and affronted, and reproached him.
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:23 But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath [is], and whose [are] all thy ways, hast thou not glorified:Ver. 23. But hast lifted up thyself against the Lord of heaven.] As did also Pharaoh, Sennacherib, Herod, whose acts were set forth with false and flattering praises by Nicholas Damascenus, as Josephus complaineth; but so are not Belshazzar’ s by holy Daniel, who yet is…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(23) Gods of silver . . .—Comp. Deuteronomy 4:28. Belshazzar had exceeded those limits of authority over Israel which he had by right of conquest. The Israelites were, indeed, his subjects, but he had no right to blaspheme their God. For similar instances of men exceeding the limits of their authority while acting as ministers of God’s chastisement, see Isaiah 10:5-18; Jeremiah 51:20-25; Hosea 14, 5. Not glorified—i.e., dishonoured.
Read Charles John Ellicott on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. But hast lifted up thyself against the Lord] And the highest evidence of this rebellion was, the profaning the sacred vessels of the Lord's house.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges23. and they have brought, &c.] See Daniel 5:2-4. which see not, nor hear, nor know] Cf. Deuteronomy 4:28; Psalms 115:5-6; Psalms 135:16-17. in whose hand thy breath is] who is the author of thy life and being. Cf. Genesis 2:7; Job 12:10. thy ways] i.e. thy destinies. Cf. Jeremiah 10:23.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleBut hast lifted up thyself against the Lord of heaven - The God who had so signally rebuked and humbled Nebuchadnezzar.
Read Albert Barnes on Daniel 5 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways.
but have lifted up yourself against the Lord of heaven; and they have brought the vessels of his house before you, and you and your lords, your wives, and your concubines, have drunk wine from them. You have praised the gods of silver and gold, of bronze, iron, wood, and stone, which don’t see, or hear, or know; and you have not glorified the God in whose hand your breath is, and whose are all your ways.
Instead, you have exalted yourself against the Lord of heaven. The vessels from His house were brought to you, and as you drank wine from them with your nobles, wives, and concubines, you praised your gods of silver and gold, bronze and iron, wood and stone, which cannot see or hear or understand. But you have failed to glorify the God who holds in His hand your very breath and all your ways.
Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods that cannot see or hear or comprehend! But you have not glorified the God who has in his control your very breath and all your ways!
Tyndale line
But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine from them; and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.
but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drank wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is , and whose are all thy ways, thou hast not glorified.
But hast lift thy selfe vp against the Lord of heauen, and they haue brought the vessels of his House before thee, and thou and thy princes, thy wiues and thy concubines haue drunke wine in them, and thou hast praysed the gods of siluer and golde, of brasse, yron, wood and stone, which neither see, neither heare, nor vnderstand: and the God in whose hand thy breath is and all thy wayes, him hast thou not glorified.
Strictly literal
but hast lifted up thyself against the Lord of the heavens; and they have brought the vessels of his house before thee, and thou and thy nobles, thy wives and thy concubines, have drunk wine in them; and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:
and against the Lord of the heavens thou hast lifted up thyself; and the vessels of His house they have brought in before thee, and thou, and thy great men, thy wives, and thy concubines, are drinking wine with them, and gods of silver, and of gold, of brass, of iron, of wood, and of stone, that are not seeing, nor hearing, nor knowing, thou hast praised: and the God in whose hand [is] thy breath, and all thy ways, Him thou hast not honoured.
and against the Lord of the heavens you have lifted up yourself; and the vessels of His house they have brought in before you, and you, and your great men, your wives, and your concubines, are drinking wine with them, and gods of silver, and of gold, of bronze, of iron, of wood, and of stone, that are not seeing, nor hearing, nor knowing, you have praised: and the God in whose hand [is] your breath, and all your ways, Him you have not honored.
But against the Lord of heaven hast thou lifted thyself up; and the vessels of his house have they brought before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine from them; and the gods of silver, and gold, of copper, iron, wood, and stone, which neither see, nor hear, nor know, hast thou praised; and the God in whose hand thy soul is, and whose are all thy ways, hast thou not glorified:
You have lifted yourself up against the Lord of heaven. From his house they brought you the containers that you, your nobles, your wives and your concubines drank wine from, and you praised the idols made of silver and gold, bronze, iron, wood, and stone—idols that do not see, hear, or know anything. You have not honored the God who holds your breath in his hand and who knows all your ways.
From the Latin
But hast lifted thyself up against the Lord of heaven: and the vessels of his house have been brought before thee: and thou, and thy nobles, and thy wives, and thy concubines have drunk wine in them: and thou hast praised the gods of silver, and of gold, and of brass, of iron, and of wood, and of stone, that neither see, nor hear, nor feel: but the God who hath thy breath in his hand, and all thy ways, thou hast not glorified.
Simplified
You have arrogantly defied the Lord of heaven and you had the cups and bowls of his Temple brought to you. You and your nobles, your wives and concubines, drank wine from them as you praised gods made of silver, gold, bronze, iron, wood, and stone that can't see or hear or know anything. But you have not honored God who holds in his hand your very breath and everything you do.
But you have been lifting yourself up against the Lord of heaven, and they have put the vessels of his house before you, and you and your lords, your wives and your women, have taken wine in them; and you have given praise to gods of silver and gold, of brass and iron and wood and stone, who are without the power of seeing or hearing, and without knowledge: and to the God in whose hand your breath is, and whose are all your ways, you have not given glory;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is consistent with the Septuagint in conveying the message of Belshazzar's pride and idolatry. Both texts emphasize the consequences of his actions, although the Septuagint's wording differs in some respects.
וְעַ֣ל מָרֵֽא־ שְׁמַיָּ֣א׀ הִתְרוֹמַ֡מְתָּ וּלְמָֽאנַיָּ֨א דִֽי־ בַיְתֵ֜הּ הַיְתִ֣יו קָֽדָמָ֗ךְ וְאַ֨נְתְּ וְרַבְרְבָנָ֜ךְ שֵֽׁגְלָתָ֣ךְ וּלְחֵנָתָךְ֮ חַמְרָא֮ שָׁתַ֣יִן בְּהוֹן֒ וְלֵֽאלָהֵ֣י כַסְפָּֽא־ וְ֠דַהֲבָא נְחָשָׁ֨א פַרְזְלָ֜א אָעָ֣א וְאַבְנָ֗א דִּ֠י לָֽא־ חָזַ֧יִן וְלָא־ שָׁמְעִ֛ין וְלָ֥א יָדְעִ֖ין שַׁבַּ֑חְתָּ וְלֵֽאלָהָ֞א דִּֽי־ נִשְׁמְתָ֥ךְ בִּידֵ֛הּ וְכָל־ אֹרְחָתָ֥ךְ לֵ֖הּ לָ֥א הַדַּֽרְתָּ׃
28 of the 40 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.
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 5:23
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.
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 | Prep — Conjunction · prepositionAC/R
a-genst' (kata; enantion; pros): Preposition expressing contrast. When used of direction, equivalent to "toward" (Mt 10:35; 12:14, etc.); when of position, meaning "opposite," "facing," "in front of" (1Ki 7:5; Ge 15:10, Ro 8:31); when of action, "opposed to" (Mt 5:11; 26:59; 1Co 4:6); "in resistance to" (Heb 12:4); "provision for" (Greek eis, literally, "unto, toward" (1Ti 6:19)). Sometimes also applied to what breaks an established order as "customs" (
מָרֵא (mare') is an Aramaic word meaning 'lord' or 'master,' derived from a root related to the concept of domineering. It can refer to a king or God, indicating authority and leadership.
H4756 מָרֵא
4756 mare' maw-ray'
(Aramaic) from a root corresponding to 4754 in the sense of
domineering; a master:--lord, Lord.
see HEBREW for 04754
מָרֵא (ma.re) — lord.
1) lord
1a) of king
1b) of God
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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.
רוּם (ruwm) means to rise or be lifted up, with various nuances such as extolling or exalting oneself. It appears in different forms, including the P'al (to be lifted up) and Hithpolel (to lift oneself up). The term is linked to the Aramaic and has connections to other Hebrew words, notably H7311.
[רוּם] vb. rise
Pe. lifted up
Pō‛l. extol
Haph. exalt
Hithpō‛l. lift oneself up against
base
H7313 רוּם
7313 ruwm room
(Aramaic) corresponding to 7311; (figuratively only):--
extol, lift up (self), set up.
see HEBREW for 07311
רוּם (rum) — to rise.
1) to rise
1a) (P'al) to be lifted up
1b) (Aphel) to exalt
1c) (Hithpolel) to lift oneself up
Adj — Verb plural · second person masculine singularAVMp2ms
מָאן (ma'n) refers to a vessel or utensil, derived from a root related to an enclosure. The term is noted in Aramaic and is associated with the concept of containment. It is primarily used to denote objects that serve as containers.
[מָאן] n.m. vessel, utensil
base
H3984 מָאן
3984 ma'n mawn
(Aramaic) probably from a root corresponding to 579 in the
sense of an inclosure by sides; a utensil:--vessel.
see HEBREW for 0579
מָאן (man) — utensil.
vessel, utensil
Adj | DirObjM | N-mp | Art — Conjunction · preposition · noun common masculine plural determined · particleAC/R/Ncmpd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — 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…
בַּ֫יִת (bayith) means 'house' and can refer to both a physical dwelling and a metaphorical house, such as the house of God. It is derived from a related Aramaic term and is used frequently in the Old Testament.
[בַּ֫יִת] 44 n.m. house
base
H1005 בַּ֫יִת
1005 bayith bah-yith
(Aramaic) corresponding to 1004:--house.
see HEBREW for 01004
בַּ֫יִת (ba.yit) — house.
1) house (of men)
2) house (of God)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
Adj — Verb · Hiphil · perfect third person masculine pluralAVhp3mp
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
אנתה (antah) is an Aramaic word meaning 'thou' or 'you,' specifically in the second person singular form. It corresponds to the Hebrew word אתה (attah, Strong's H859). The term appears in the context of addressing someone directly, and is noted for its peculiar usage in Biblical Aramaic.
אנתה Kt 14 (i.e. אַנְתָּה, peculiar to BAram.) pr.2ms. thou
base
H607 אנתה, אַנְתָּה
607 'antah an-taw'
(Aramaic) corresponding to 859; thou:--as for thee, thou.
see HEBREW for 0859
אַנְתָּה (an.tah) — you.
you, thou (second pers. sing.)
Aramaic of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Adj | Pron — Conjunction · pronounAC/Pp2ms
רַבְרְבָן (rabrban) is an Aramaic word meaning 'lord' or 'noble,' derived from the root for 'chief.' It is used to denote a magnate or prince. The entries consistently emphasize its noble connotation without significant disagreement.
[רַבְרְבָן] n.m. lord, noble
base
H7261 רַבְרְבָן
7261 rabrban rab-reb-awn'
(Aramaic) from 7260; a magnate:--lord, prince.
see HEBREW for 07260
רַבְרְבָן (rav.re.van) — noble.
lord, noble
Aramaic of rav (רַב "chief" H7227B)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp2ms
שֵׁגָל (shegal) refers to a royal consort, specifically a king's wife or concubine. It is derived from an Aramaic term that also means 'queen.' The entries consistently highlight its association with royalty and legitimate relationships.
[שֵׁגָל] n.f. (royal) consort
base
H7695 שֵׁגָל
7695 shegal shay-gawl'
(Aramaic) corresponding to 7694; a (legitimate)
queen:--wife.
see HEBREW for 07694
שֵׁגָל (she.gal) — consort.
king's wife, king's concubine, (royal) consort
Aramaic of she.gal (שֵׁגָל "queen" H7694)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp2ms
לְחֵנָה (lechenah) is a feminine noun meaning 'concubine.' It is derived from an unused root of uncertain meaning. The term appears in contexts related to concubinage, as noted in the entries from Brown-Driver-Briggs and Strong's Hebrew Dictionary.
[לְחֵנָה] n.f. concubine;—pl. sf.
base
H3904 לְחֵנָה
3904 lchenah lekh-ay-naw'
(Aramaic) from an unused root of uncertain meaning; a
concubine:--concubine.
לְחֵנָה (le.che.nah) — concubine.
concubine
Adj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp2ms
חֲמַר (chamar) means 'wine' and is noted in both Hebrew and Aramaic contexts. It is linked to the word חֶ֫מֶר (chemer), also meaning 'wine'. The entries do not indicate any significant disagreement among lexicons.
H2562 חֲמַר
2562 chamar kham-ar'
(Aramaic) corresponding to 2561; wine:--wine.
see HEBREW for 02561
חֲמַר (cha.mar) — wine.
wine
Aramaic of che.mer (חֶ֫מֶר "wine" H2561)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Wine
The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.
(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.
(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;
The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…
The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,
The Hebrew word שְׁתָה (*shthah*) means 'to drink' and is derived from the Aramaic form of the verb. It corresponds to the Hebrew word שָׁתָה (*sha.tah*), which also means 'to drink.' The entries consistently emphasize its meaning related to drinking.
[שְׁתָה] vb. drink
base
H8355 שְׁתָה
8355 shthah sheth-aw'
(Aramaic) corresponding to 8354:--drink.
see HEBREW for 08354
שְׁתָה (she.tah) — to drink.
(P'al) to drink
Aramaic of sha.tah (שָׁתָה "to drink" H8354)
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp
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 | Prep | N-mp — Conjunction · preposition · noun common masculine plural constructAC/R/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
כְּסַף (kesaf) means silver, referring both to the metal itself and its use as money. The entries indicate that it is a noun and relate it to the concept of wealth. There are no significant disagreements among the lexicons.
כְּסַף n.m. silver
base
H3702 כְּסַף silver
3702 kcaph kes-af'
(Aramaic) corresponding to 3701:--money, silver.
see HEBREW for 03701
כְּסַף (ke.saph) — silver.
1) silver
1a) as metal
1b) as money
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
sil'-ver (keceph; argurion, arguros): Silver was known in the earliest historic times. Specimens of early Egyptian and Babylonian silver work testify to the skill of the ancient silversmiths. In Palestine, silver objects have been found antedating the occupation of the land by the Hebrews. This metal was used for making all kinds of ornamental objects. In the mound of Gezer were found bowls, vases, ladles, hairpins, rings and bracelets of silver. The rings and settings for scarabs or seals were commonly of this metal. The first mention of silver in the Bible is in Ge 13:2, where it says that Abraham was rich in cattle, in silver and gold. At that time it was commonly used in exchange in the form of bars or other shapes. Coins of that metal were of a much later date (Ge 20:16…
Silver
Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.
In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find "silver" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets…
One of the precious metals and the one most commonly used as coin among all nations. It is first mentioned in Scripture in the history of Abraham, Ge 13:2 20:16 23:16, and was used in constricting the tabernacle, Ex 26:19,32, and afterwards the temple, 1Ch 29:4. In employing it as a medium of trade, the ancient Hebrews weighed it out, instead of having coins. In the times of the New Testament there were coins. See SHEKEL, and MONEY.
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 | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/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…
נְחָשׁ (nechash) refers to copper or bronze. It is noted in the Brown-Driver-Briggs lexicon as a noun and is linked to the Aramaic term for bronze. The entries consistently emphasize its metallic meanings without significant disagreement.
נְחָשׁ n.m. copper, bronze
base
H5174 נְחָשׁ
5174 nchash nekh-awsh'
(Aramaic) corresponding to 5154; copper:--brass.
see HEBREW for 05154
נְחָשׁ (ne.chash) — bronze.
copper, bronze
Aramaic of ne.chu.shah (נְחוּשָׁה "bronze" H5154)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
פַּרְזֶל (parzel) means 'iron' and is noted as an Aramaic term corresponding to the Hebrew word for iron, בַּרְזֶל (barzel). The entries consistently define it as a noun referring to iron, with no significant disagreement among the lexicons.
פַּרְזֶל 19 n.m. iron
base
H6523 פַּרְזֶל
6523 parzel par-zel'
(Aramaic) corresponding to 1270; iron:--iron.
see HEBREW for 01270
פַּרְזֶל (par.zel) — iron.
iron
Aramaic of bar.zel (בַּרְזֶל "iron" H1270)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
The Hebrew word אָע (*a` aw*) refers to wood, timber, or beam. It is an Aramaic term that corresponds to the Hebrew word for tree, עֵץ (*ets*), which is represented by Strong's H6086. The entries consistently emphasize its meaning related to wood.
H636 אָע
636 'a` aw
(Aramaic) corresponding to 6086; a tree or wood:--timber,
wood.
see HEBREW for 06086
אָע (a) — wood.
wood, beam, timber
Aramaic of ets (עֵץ ": wood" H6086)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
wood.
See BOTANY; FOREST; TREES.
Wood
See FOREST.
[FOREST]
אֶ֫בֶן (eben) means 'stone' and can refer to a specific stone or the material used in idols and buildings. The entries indicate its use in both general and specific contexts, with a connection to the Aramaic word for stone. There are no significant disagreements among the lexicons.
אֶ֫בֶן n.f. stone
base
H69 אֶ֫בֶן
69 'eben eh'-ben
(Aramaic) corresponding to 68:--stone.
see HEBREW for 068
אֶ֫בֶן (e.ven) — stone.
1) stone
1a) a (the) stone
1b) stone, material of idols and buildings
Adj | N-fs | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj | Part — Conjunction · particleAC/Tn
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 · participle (active) masculine pluralAVqrmpa
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj | Part — Conjunction · particleAC/Tn
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 · participle (active) masculine pluralAVqrmpa
שְׁבַח (shbach) means to praise or laud, with a specific emphasis on adulation and adoration. It is an Aramaic term related to the Hebrew root שָׁבַח (sha.vach). The entries consistently highlight its use in a context of praise, but do not specify particular verses.
[שְׁבַח] vb. Pa. laud, praise
base
H7624 שְׁבַח
7624 shbach sheb-akh'
(Aramaic) corresponding to 7623; to adulate, i.e.
adore:--praise.
see HEBREW for 07623
שְׁבַח (she.vach) — to praise.
(Pael) to laud, praise, adulate, adore
Aramaic of sha.vach (שָׁבַח "to praise" H7623B)
Adj — Verb · Piel · perfect second person masculine singularAVpp2ms
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 | Prep | N-ms | Art — Conjunction · preposition · noun common both singular determined · particleAC/R/Ncbsd/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…
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 — ParticleATr
נִשְׁמָא (nishma') is an Aramaic word meaning 'breath' or 'vital breath.' It is related to the Hebrew word נְשָׁמָה (neshamah), which also means 'breath.' The term appears in Daniel 5:23.
[נִשְׁמָא] n.f. breath;—sf. Dn 5:23
ref
H5396 נִשְׁמָא
5396 nishma' nish-maw'
(Aramaic) corresponding to 5397; vital breath:--breath.
see HEBREW for 05397
נִשְׁמָא (nish.ma) — breath.
breath, spirit
Aramaic of ne.sha.mah (נְשָׁמָה "breath" H5397)
Adj | Suff — Noun common feminine singular construct · suffixANcfsc/Sp2ms
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
Adj | N-fs | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3ms
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
אֹ֫רַח (orach) refers to a 'way' or 'path,' encompassing both literal and figurative meanings, such as a course of life. It is noted as an Aramaic term related to a similar Hebrew word. The entries do not present any significant disagreement.
[אֹ֫רַח] n.[m.?] way (fig.)
base
H735 אֹ֫רַח
735 'orach o'-rakh
(Aramaic) corresponding to 734; a road:--way.
see HEBREW for 0734
אֹ֫רַח (o.rach) — way.
way, path, course of life
Aramaic of o.rach (אֹ֫רַח "way" H0734)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp2ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
הֲדַר (hadar) means to honor or glorify, particularly in relation to God. It is derived from a related Aramaic term and is used in a figurative sense to indicate magnification or glorification. The entries consistently emphasize its application in honoring God.
[הֲדַר] vb. Pa. glorify God
base
H1922 הֲדַר
1922 hadar had-ar'
(Aramaic) corresponding to 1921; to magnify
(figuratively):--glorify, honour.
see HEBREW for 01921
הֲדַר (ha.dar) — to honor.
(Pael) to glorify (God)
Aramaic of ha.dar (הָדַר "to honor" H1921)
Adj — Verb · Piel · perfect second person masculine singularAVpp2ms