Daniel 6:25 — Word Study
WLCבֵּאדַ֜יִן דָּרְיָ֣וֶשׁ מַלְכָּ֗א כְּ֠תַב לְֽכָל־ עַֽמְמַיָּ֞א אֻמַיָּ֧א וְלִשָּׁנַיָּ֛א דִּֽי־ דָיְרִ֥ין בְּכָל־ אַרְעָ֖א שְׁלָמְכ֥וֹן יִשְׂגֵּֽא׃
BSAKingmelek [ruler, monarch] of everykôl
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֜יִן | then | Preposition, adverb |
| דָּרְיָ֣וֶשׁ | Darius | Noun proper masculine |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| כְּ֠תַב | he wrote | Verb, Qal, perfect third person masculine singular |
| לְֽכָל־ | to all | Preposition, noun common both singular construct |
| עַֽמְמַיָּ֞א | peoples the | Noun common masculine plural determined, particle |
| אֻמַיָּ֧א | nations the | Noun common masculine plural determined, particle |
| וְלִשָּׁנַיָּ֛א | and languages the | Conjunction, noun common masculine plural determined, particle |
| דִּֽי־ | which | Conjunction |
| דָיְרִ֥ין | [were] dwelling | Verb, Qal, participle (active) masculine plural |
| בְּכָל־ | in all | Preposition, noun common both singular construct |
| אַרְעָ֖א | earth the | Noun common both singular determined, particle |
| שְׁלָמְכ֥וֹן | peace your | Noun common both singular construct, suffix |
| יִשְׂגֵּֽא׃ | may it increase | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then King Darius wrote to the people of every nation and language throughout the land: “May your prosperity abound. |
| KJV | ¶ Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. |
| ASV | Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you. |
| YLT | Then Darius the king hath written to all the peoples, nations, and languages, who are dwelling in all the land: 'Your peace be great! |
| WEB | Then King Darius wrote to all the peoples, nations, and languages who dwell in all the earth: “Peace be multiplied to you. |
| BBE | Then King Darius sent a letter to all the peoples, nations, and languages, living in all the earth: May your peace be increased. |
Translations agree on the general meaning of the verse, focusing on Darius's wish for peace and prosperity.
The sentence has a clear main clause with a straightforward structure, emphasizing Darius's action and his message.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲתָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 6:25
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 Decree of Dariusgenerated
Daniel 6:25 recounts the moment after Daniel's miraculous deliverance from the lions, where King Darius issues a decree to all peoples and languages in his kingdom. This decree highlights the king's recognition of Daniel's God and his desire for peace among his subjects, reflecting a significant shift in Darius's perspective. The context of this passage emphasizes the importance of divine intervention and the acknowledgment of God’s power in the affairs of men.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:1 | King Nebuchadnezzar, To the people of every nation and language who dwell in all the earth: May your prosperity be multiplied. |
| 2 | Ezra 1:1–2 | In the first year of Cyrus king of Persia, to fulfill the word of the LORD spoken through Jeremiah, the LORD stirred the spirit of Cyrus king of Persia to send a proclamation throughout his kingdom and to put it in writing as follows: |
| 3 | Esther 3:12 | On the thirteenth day of the first month, the royal scribes were summoned and the order was written exactly as Haman commanded the royal satraps, the governors of each province, and the officials of each people, in the script of each province and the language of every people. It was written in the name of King Xerxes and sealed with the royal signet ring. |
| 4 | Esther 8:9 | At once the royal scribes were summoned, and on the twenty-third day of the third month (the month of Sivan ), they recorded all of Mordecai’s orders to the Jews and to the satraps, governors, and princes of the 127 provinces from India to Cush —writing to each province in its own script, to every people in their own language, and to the Jews in their own script and language. |
| 5 | Ezra 4:17 | Then the king sent this reply: To Rehum the commander, Shimshai the scribe, and the rest of your associates living in Samaria and elsewhere in the region west of the Euphrates: Greetings. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — שְׁלָמְכ֥וֹן, she.la.me.Khongenerated
The word שְׁלָם (*shalom*) means peace, well-being, or prosperity. It is often used in greetings and blessings, conveying a wish for completeness and safety. The construction here, with the suffix indicating possession, translates to 'your peace,' showing a direct wish for the well-being of the recipients.
In this verse, Darius expresses a desire for the prosperity of all the nations under his rule. This reflects not only a political statement but also a personal wish for the welfare of his subjects, indicating a ruler's responsibility towards his people.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term prosperity.
Sentence Structuregenerated
The main verb of the sentence is כְּ֠תַב, he wrote, which governs the entire clause. The structure follows a straightforward subject-verb-object format, with Darius as the subject, the act of writing as the verb, and the recipients of the message as the object.
The verse includes multiple noun phrases that elaborate on the subjects of the writing, emphasizing the inclusivity of Darius's message to every nation and language throughout the land.
Septuagint Backgroundgenerated
In the Septuagint, the phrase corresponding to שְׁלָמְכ֥וֹן is rendered as εἰρήνη, meaning 'peace.' This choice reflects a common Greek understanding of peace as a state of well-being, aligning closely with the Hebrew intent.
The translation shows an emphasis on the concept of peace rather than prosperity, which may indicate a broader interpretation of Darius's intent in wishing well for his subjects.
In plain words — the whole versegenerated
Daniel 6:25 describes King Darius writing to all the people and languages in his kingdom, wishing them peace and prosperity. This decree follows the miraculous rescue of Daniel from the lions, showing Darius's acknowledgment of the God of Daniel and his desire for the well-being of his subjects.
Frequently Asked Questionsgenerated
Darius is expressing a desire for the well-being and prosperity of all the nations under his rule, indicating a shift in his recognition of the God of Daniel.
This decree is significant as it highlights the impact of Daniel's faith and God's intervention, leading a king to acknowledge the power of the living God.
Darius's message reflects a benevolent leadership style, showing concern for the welfare of his subjects and a desire for peace in his kingdom.
This verse connects to the themes of divine sovereignty and faithfulness, as it illustrates how God protects His people and influences the hearts of rulers.
Reflection Questionsgenerated
- How can I apply the principle of wishing peace and well-being to those around me?
- What does it mean to recognize the influence of God in my life and the lives of others?
- In what ways can I demonstrate benevolence and concern for my community?
- How does this passage inspire me to share messages of hope and peace with others?
The early church on this verse — how the Fathers read it
Jerome comments on this passage, noting the decree's significance and its implications for the peoples addressed.
Verses 25-27. "Then king Darius wrote unto all the peoples, tribes and language-groups who dwelt in all the earth, saying: 'Your peace be multiplied! I have enacted a decree that in all my empire and kingdom men are to dread and tremble…Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen King Darius,.... Being thoroughly convinced of the miracle, and of the powerful interposition of divine Providence in it, and of the omnipotence of God, and of his concern in the government of
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleIn all the earth, i.e. of the known earth then, being chiefly that great empire; for what had he to do in all the world besides? It is usual with the Turk, Tartar, Chinese, to arrogate the same universality with the like pride.
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:25 Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.Ver. 25. Then king Darius wrote.] See on Daniel 4:1.
Read John Trapp on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. Then king Darius wrote] And the substance of this decree, which was made by a heathen king, was to point out the perfections of the true God, and the fidelity of his devoted servant.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges25–27. The edict of Darius, enjoining all his subjects to dread and fear the God of Daniel. Cf. the decree of Nebuchadnezzar in Daniel 3:29, forbidding men anywhere to speak against Him; and his proclamation in Daniel 4:1-3; Daniel 4:37, declaring to mankind His doings. The thought and phraseology of the edict are strongly Jewish.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen king Darius wrote unto all people ... - Compare the note at Daniel 2:47; Daniel 3:29; Daniel 4:1.
Read Albert Barnes on Daniel 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25-27. This decree resembles very greatly, even in phrase, some of the speeches made previously to or by Nebuchadnezzar (chaps. ii, iii).
Read Daniel Denison Whedon on Daniel 6 →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
Then King Darius wrote to the people of every nation and language throughout the land: “May your prosperity abound.
Then King Darius wrote to all the peoples, nations, and languages who dwell in all the earth: “Peace be multiplied to you.
Then King Darius wrote to the people of every nation and language throughout the land: “May your prosperity abound.
Then King Darius wrote to all the peoples, nations, and language groups who were living in all the land: “Peace and prosperity!
Tyndale line
¶ Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you.
Then king Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.
Then king Darius wrote to all people, nations, and languages, that dwell in all the earth; Peace be multiplied to you.
Afterwarde King Darius wrote, Vnto all people, nations and languages, that dwel in all the world: Peace be multiplied vnto you.
Strictly literal
Then king Darius wrote unto all peoples, nations, and languages, that dwell in all the earth: Peace be multiplied unto you.
Then Darius the king hath written to all the peoples, nations, and languages, who are dwelling in all the land: 'Your peace be great!
Then Darius the king has written to all the peoples, nations, and languages, who are dwelling in all the land: “Your peace be great!
(6:26) Then wrote king Darius unto all people, nations, and languages, that dwell on all the earth, May your welfare increase.
Then King Darius wrote to all the peoples, nations, and languages that live in all the earth: “May peace increase for you.
From the Latin
Then king Darius wrote to all people, tribes, and languages, dwelling in the whole earth: PEACE be multiplied unto you.
Simplified
Then Darius wrote to all the people of the world, the different nations and languages, saying, “I wish you well!
Then King Darius sent a letter to all the peoples, nations, and languages, living in all the earth: May your peace be increased.
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 presents the verse as it stands, while the Septuagint matches 7 of the 14 words, indicating a partial correspondence in translation. The differences in wording reflect the translators' choices and the linguistic variations between Hebrew and Greek.
בֵּאדַ֜יִן דָּרְיָ֣וֶשׁ מַלְכָּ֗א כְּ֠תַב לְֽכָל־ עַֽמְמַיָּ֞א אֻמַיָּ֧א וְלִשָּׁנַיָּ֛א דִּֽי־ דָיְרִ֥ין בְּכָל־ אַרְעָ֖א שְׁלָמְכ֥וֹן יִשְׂגֵּֽא׃
7 of the 14 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 6:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
AR/D — Preposition · adverbAR/D
דָּֽרְיָ֫וֶשׁ (daryavesh) refers to 'Darius,' a name associated with several historical figures, particularly during the time of the Exile and Return. The entries identify Darius the Mede, the son of Ahasuerus, and Darius the son of Hystaspes, among others. The name means 'lord' and is first mentioned in Ezra 4:5 and Daniel 5:31.
דָּֽרְיָ֫וֶשׁ 15 n.pr.m.
Darius Hystaspis
‘Darius the Mede’
base
H1868 דָּֽרְיָ֫וֶשׁ, דָּֽרְיָוֵשׁ
1868 Daryavesh daw-reh-yaw-vaysh'
(Aramaic) corresponding to 1867:--Darius.
see HEBREW for 01867
דָּֽרְיָ֫וֶשׁ (dar.ya.vesh) — Darius.
A man living at the time of Exile and Return, first mentioned at Ezr.4.5
Aramaic of dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867H)
§ Darius = "lord"
1) Darius the Mede, the son of Ahasuerus, king of the Chaldeans, who succeeded to the Babylonian kingdom on the death of Belshazzar; probably the same as "Astyages" the last king of the Medes (538 BC) (same as dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867) (1))
2) Darius, the son of Hystaspes, the founder of the Perso-Arian dynasty (521 BC) (same as (2))
3) Darius II or Darius III
3a) Darius II, Nothus (Ochus) was king of Persia during the time of Nehemiah (424/3-405/4 BC). Darius II is the most probable because he is mentioned by Nehemiah and ruled during the time of Nehemiah
ANpm — Noun proper masculineANpm
da-ri'-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Da 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Da 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Da 5:30,31; 6:1), and was made king over…
Darius
The holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), “the son of Ahasuerus, of the seed of the Medes” (9:1). On the death of Belshazzar the Chaldean he “received the kingdom” of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining “reverence for the God of Daniel” (6:26). This king was probably the “Astyages” of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name “Darius” is simply a name of office, equivalent to “governor,” and that the “Gobryas” of…
(lord), the name of several kings of Media and Persia. DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus," (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions’ den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian…
1. DARIUS THE MEDE
Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother’s side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion’s den, Da 6:1-28.
2. DARIUS HYSTASPIS
Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
כְּתַב (kethab) means 'to write' and is related to the Aramaic term for writing. The entries indicate its use in the P'al form, suggesting both the act of writing and the state of being written. It is connected to the Hebrew root found in H3789.
כְּתַב vb. write
Pe.
Pe‛îl thus (it) was written
base
H3790 כְּתַב
3790 kthab keth-ab'
(Aramaic) corresponding to 3789:--write(-ten).
see HEBREW for 03789
כְּתַב (ke.tav) — to write.
1) to write
1a) (P'al) to write, to be written
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
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 — Preposition · noun common both singular constructAR/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).
עַם (am) means 'people' in Hebrew and is also noted in Aramaic. It corresponds to the related word עַם (am) in Strong's H5971. The entries consistently emphasize its meaning related to groups of people.
H5972 עַם
5972 `am am
(Aramaic) corresponding to 5971:--people.
see HEBREW for 05971
עַם (am) — people.
people
Aramaic of am (עַם ": people" H5971A)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
אֻמָּה (ummah) refers to a nation or people, and is derived from an Aramaic root that corresponds to another Hebrew term for nation. The entries consistently define it as relating to a group of people or tribe.
אֻמָּה n.f. nation
base
H524 אֻמָּה
524 'ummah oom-maw'
(Aramaic) corresponding to 523:--nation.
see HEBREW for 0523
אֻמָּה (um.mah) — people.
people, tribe, nation
Aramaic of um.mah (אֻמָּה "people" H0523)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
na'-shunz.
See GENTILES; GOIIM; HEATHEN; TABLE OF NATIONS.
לִשָּׁן (lishshan) refers to 'tongue' or 'language' in Hebrew, and can also figuratively denote 'people.' The word is built from the concept of speech, linking it to communication and identity. It appears in contexts related to nations and their languages.
לִשָּׁן n.m. tongue
base
H3961 לִשָּׁן
3961 lishshan lish-shawn'
(Aramaic) corresponding to 3956; speech, i.e. a
nation:--language.
see HEBREW for 03956
לִשָּׁן (lish.shan) — tongue.
1) tongue, language
1a) tongue, language
1b) people (fig.)
AC/Ncmpd/Ta — Conjunction · noun common masculine plural determined · particleAC/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
AC — ConjunctionAC
דּוּר (duwr) means 'to dwell' and is used in the context of residing. It is an Aramaic term linked to the Hebrew word דּוּר (dur), which also means 'to dwell.' The entries consistently emphasize its meaning related to habitation.
[דּוּר] vb. dwell
base
H1753 דּוּר
1753 duwr dure
(Aramaic) corresponding to 1752; to reside:--dwell.
see HEBREW for 01752
דּוּר (dur) — to dwell.
(P'al) to dwell
Aramaic of dur (דּוּר "to dwell" H1752)
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
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
AR/Ncbsc — Preposition · noun common both singular constructAR/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).
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
שְׁלָם (shlam) refers to concepts of welfare, prosperity, and peace. It is an Aramaic term that corresponds to the Hebrew word for peace, שָׁלוֹם (shalom). The entries collectively emphasize its association with well-being and prosperity.
שְׁלָם n.m. welfare, prosperity
base
H8001 שְׁלָם
8001 shlam shel-awm'
(Aramaic) corresponding to 7965; prosperity:--peace.
see HEBREW for 07965
שְׁלָם (she.lam) — peace.
welfare, prosperity, peace, well-being
Aramaic of sha.lom (שָׁלוֹם ": peace" H7965)
ANcbsc/Sp2mp — Noun common both singular construct · suffixANcbsc/Sp2mp
The Hebrew word שְׂגָא (*sga'*) means 'to grow great' or 'to increase.' It is an Aramaic verb, related to the root of another word, שָׁגָא (*sa.ga*), which also conveys the idea of growth or multiplication. The entries consistently emphasize its meaning of growth without significant disagreement.
[שְׂגָא] vb. grow great
base
H7680 שְׂגָא
7680 sga' seg-aw'
(Aramaic) corresponding to 7679; to increase:--grow, be
multiplied.
see HEBREW for 07679
שְׂגָא (se.ga) — to grow great.
(P'al) to grow great
Aramaic of sa.ga (שָׂגָא "to grow great" H7679)
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
in'-kres, (noun), in-kres' (verb): Employed in the English Bible both as verb and as noun, and in both cases to represent a number of different words in the original. As a verb it is used in the ordinary sense of the term. As a noun it is usually used of plant life, or of the herds and flocks, to denote the fruitage or the offspring; more rarely of money, to denote the interest. As examples of the different terms translated by this word, students who read Hebrew or Greek may compare De 7:22; Pr 16:21; Job 10:16 the King James Version; Job 12:23; Nu 18:30; De 7:13…