Daniel 6:26 — Word Study
WLCמִן־ קֳדָמַי֮ שִׂ֣ים טְעֵם֒ דִּ֣י׀ בְּכָל־ שָׁלְטָ֣ן מַלְכוּתִ֗י לֶהֱוֹ֤ן זָיְעִין֙ וְדָ֣חֲלִ֔ין מִן־ קֳדָ֖ם אֱלָהֵ֣הּ דִּי־ דָֽנִיֵּ֑אל דִּי־ ה֣וּא׀ אֱלָהָ֣א חַיָּ֗א וְקַיָּם֙ לְעָ֣לְמִ֔ין וּמַלְכוּתֵהּ֙ דִּֽי־ לָ֣א תִתְחַבַּ֔ל וְשָׁלְטָנֵ֖הּ עַד־ סוֹפָֽא׃
BSAthatdîy in everykôl
| Greek | English | Parsing |
|---|---|---|
| מִן־ | from | Preposition |
| קֳדָמַי֮ | before me | Noun common both plural construct, suffix |
| שִׂ֣ים | it is made | Verb plural, third person masculine singular |
| טְעֵם֒ | a decree | Noun common, both singular absolute |
| דִּ֣י׀ | that | Conjunction |
| בְּכָל־ | in all | Preposition, noun common both singular construct |
| שָׁלְטָ֣ן | [the] dominion of | Noun common, both singular construct |
| מַלְכוּתִ֗י | kingdom my | Noun common feminine singular construct, suffix |
| לֶהֱוֹ֤ן | they will be | Verb, Qal, imperfect third person masculine plural |
| זָיְעִין֙ | trembling | Verb, Qal, participle (active) masculine plural |
| וְדָ֣חֲלִ֔ין | and fearing | Conjunction, verb qal participle (active) masculine plural |
| מִן־ | from | Preposition |
| קֳדָ֖ם | before | Noun common, both singular construct |
| אֱלָהֵ֣הּ | God his | Noun common both singular construct, suffix |
| דִּי־ | of | Conjunction |
| דָֽנִיֵּ֑אל | Daniel | Noun proper masculine |
| דִּי־ | that | Conjunction |
| ה֣וּא׀ | he | Pronoun |
| אֱלָהָ֣א | [is] God the | Noun common both singular determined, particle |
| חַיָּ֗א | living | Particle |
| וְקַיָּם֙ | and enduring | Conjunction |
| לְעָ֣לְמִ֔ין | for ever | Preposition, noun common masculine plural absolute |
| וּמַלְכוּתֵהּ֙ | and kingdom his | Conjunction, noun common feminine singular construct, suffix |
| דִּֽי־ | which | Conjunction |
| לָ֣א | not | Particle |
| תִתְחַבַּ֔ל | it will be destroyed | Verb third, person feminine singular |
| וְשָׁלְטָנֵ֖הּ | and dominion his | Conjunction, noun common both singular construct, suffix |
| עַד־ | [is] to | Preposition |
| סוֹפָֽא׃ | end the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end. |
| KJV | I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. |
| ASV | I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and stedfast for ever, And his kingdom that which shall not be destroyed; and his dominion shall be even unto the end. |
| YLT | From before me is made a decree, that in every dominion of my kingdom they are trembling and fearing before the God of Daniel, for He [is] the living God, and abiding to the ages, and His kingdom that which [is] not destroyed, and His dominion [is] unto the end. |
| WEB | “I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel. “For he is the living God, and steadfast forever. His kingdom is that which will not be destroyed. His dominion will be even to the end. |
| BBE | It is my order that in all the kingdom of which I am ruler, men are to be shaking with fear before the God of Daniel: for he is the living God, unchanging for ever, and his kingdom is one which will never come to destruction, his rule will go on to the end. |
Where they part company is in the rendering of שִׂ֣ים — see How Translations Differ.
The sentence is structured around a main verb with clauses that elaborate on the decree and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbא
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 6:26
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 6:26 presents King Darius's decree, which commands all people in his kingdom to fear the God of Daniel. This decree emphasizes the living nature of God, His eternal existence, and the permanence of His kingdom and dominion. It reflects a significant moment where a foreign king acknowledges the power of the God of Israel, paralleling themes found in Daniel 3:29 and Psalm 99:1-3.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:29 | Therefore I decree that the people of any nation or language who say anything offensive against the God of Shadrach, Meshach, and Abednego will be cut into pieces and their houses reduced to rubble. For there is no other god who can deliver in this way.” |
| 2 | Ezra 6:8–12 | I hereby decree what you must do for these elders of the Jews who are rebuilding this house of God: The cost is to be paid in full to these men from the royal treasury out of the taxes of the provinces west of the Euphrates, so that the work will not be hindered. |
| 3 | Ezra 7:12–13 | Artaxerxes, king of kings. To Ezra the priest, the scribe of the Law of the God of heaven: Greetings. |
| 4 | Psalm 2:11 | Serve the LORD with fear, and rejoice with trembling. |
| 5 | Psalm 99:1–3 | The LORD reigns; let the nations tremble! He is enthroned above the cherubim; let the earth quake! |
The Treasury of Scripture Knowledge — 33 references, hung on the phrase they belong to
The Key Word — שִׂ֣ים, simgenerated
The verb שִׂ֣ים (sim) means 'to set' or 'to appoint.' It is a third person masculine singular form, indicating an action taken by the subject, in this case, King Darius. This word is often used in the context of establishing commands or decrees, as seen in various instances throughout the Old Testament.
In this verse, שִׂ֣ים serves to introduce the royal command that reverence for God is to be established throughout the kingdom. The use of this verb underscores Darius's authority as a king to set forth a decree that acknowledges the supremacy of the God of Daniel.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations of this verse generally agree on the meaning of שִׂ֣ים with phrases like decree (BSB, KJV) and command (ASV, YLT).
Sentence Structuregenerated
The main verb שִׂ֣ים governs the entire sentence, indicating the action of decreeing. The structure includes several phrases that elaborate on the scope of the decree, including prepositional phrases that specify the kingdom and the subjects.
The sentence flows from the declaration of the decree to the reasons for the decree, emphasizing the eternal nature of God and the unending quality of His dominion.
Septuagint Backgroundgenerated
The Septuagint translates the main verb שִׂ֣ים as ἔγραψε, meaning 'he wrote.' This choice indicates a focus on the act of writing the decree rather than the act of setting or appointing, which may suggest a more formalized process of proclamation.
This difference highlights the emphasis in the Greek translation on the documentation of the decree rather than the authority of the king in establishing it.
In plain words — the whole versegenerated
Daniel 6:26 shows King Darius commanding that everyone in his kingdom must fear the God of Daniel. He acknowledges God as the living and eternal one whose kingdom and dominion will never end. This reflects Darius's recognition of God's power and authority.
Frequently Asked Questionsgenerated
Darius is instructing his subjects to show reverence and awe towards the God of Daniel, recognizing His power and authority.
By stating that God is the living God, Darius contrasts the true God with lifeless idols, affirming God's eternal existence and active role in the world.
This declaration emphasizes the everlasting nature of God's authority, assuring that His rule is permanent and unchallengeable.
Darius's decree reflects a deep respect for Daniel and the God he serves, indicating that Daniel's faith has influenced the king's understanding of divine authority.
Reflection Questionsgenerated
- How can I show reverence for God in my daily life, similar to what Darius commanded?
- What does it mean for God's kingdom to never be destroyed in the context of my own experiences?
- In what ways can I recognize and affirm God's authority in my own life?
- How does understanding God's eternal nature impact my view of challenges I face?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this decree to discuss the nature of fear and reverence for God, drawing from the wisdom found in the scriptures.
The foundation and strength of hope and faith is fear. In Psalm 111: “The fear of the Lord is the beginning of wisdom.” Of the same thing in the Wisdom of Solomon, … in the Proverbs, … in Isaiah, … in Genesis, … and in Psalms 2,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI make a decree, that in every dominion of my kingdom,.... In every province of his large empire; this explains who are meant by all people, nations, c.
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTremble and fear before the God of Daniel; take heed how they speak evil of this great God, but own and honour him as such; whereof he gives the reason following. He is the living God, & c. You would take Darius by these words to be a convert: how far this went with him, and how long it lasted, who knoweth? Surely if he were in earnest, he would forsake his idolatry, and set up the worship of the true God in his kingdom, that his subjects might turn from dumb idols, as inconsistent with the living God and his worship. Howbeit, it is clear that Darius had learnt this doctrine from Daniel, whom he heard and honoured, and was the more convinced of it by this miraculous deliverance of Daniel…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:26 I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he [is] the living God, and stedfast for ever, and his kingdom [that] which shall not be destroyed, and his dominion [shall be even] unto the end.Ver. 26. I make a decree.] It is the honour of princes to make laws for the maintenance of religion. And his kingdom that which shall not be destroyed.] Daniel’ s dialect touching Christ and his kingdom. By conversing with that good man, Darius had learned something, as those that walk much in the sun are apt to be tanned and discoloured.
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Unto the end.—The language of this decree is remarkably Scriptural. This is due, no doubt, to the share which Daniel had in the composition of it. By the “end” is meant the end of all the heathen kingdoms which shall arise upon the earth, or, in other words, the setting up of the kingdom of the Messiah.
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. I make a decree that - men tremble and fear before the God of Daniel] As in the case of the three Hebrews, Daniel 3:29. The true God was known by his servants, and by the deliverances he wrought for them. See his characters in this decree. 1. He is the living God, the Author and Giver of life; all others are dead gods. 2. He is steadfast for ever. All things change; but he is unchangeable. 3. He has a kingdom; for as he made all things, so he governs all things. 4. His kingdom shall not be destroyed. No human power can prevail against it, because it is upheld by his omnipotence. 5. His dominion is without end. It is an everlasting dominion, under an everlasting rule, by an…
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges26. I make a decree] almost exactly as Daniel 3:29. in every dominion] in all the dominion &c. tremble and fear before] Cf. Daniel 5:19 (of the dread felt towards Nebuchadnezzar). stedfast] or subsistent, enduring,—a common epithet of God in the Targums, and often representing the Heb. ‘living,’ as in the passages quoted on Daniel 6:20[267]. The combination, ‘living and enduring’ (ηַ ?ιεְ ?χַ ?ιָ ?ν), is also frequent in post-Biblical Jewish literature. [267] Also regularly in the phrases, ‘(As) I live,’ ‘(As) Jehovah liveth,’ 1 Samuel 14:39; Ezekiel 5:2, &c.and his kingdom &c.] Cf. Daniel 2:44, Daniel 4:3; Daniel 4:34 b; also Daniel 7:14; Daniel 7:27.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleI make a decree - Compare Daniel 3:29. That in every dominion of my kingdom - Every department or province. The entire kingdom or empire was made up of several kingdoms, as Media, Persia, Babylonia, etc.
Read Albert Barnes 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
I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end.
“I make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel. “For he is the living God, and steadfast forever. His kingdom is that which will not be destroyed. His dominion will be even to the end.
I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end.
I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel. “For he is the living God; he endures forever. His kingdom will not be destroyed; his authority is forever.
Tyndale line
I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end.
I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and stedfast for ever, And his kingdom that which shall not be destroyed; and his dominion shall be even unto the end.
I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end:
I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even to the end.
I make a decree that in all the dominion of my kingdome, men tremble and feare before the God of Daniel: for he is the liuing God, and remayneth for euer: and his kingdome shall not perish, and his dominion shalbe euerlasting.
Strictly literal
I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his kingdom [that] which shall not be destroyed, and his dominion shall be even unto the end.
From before me is made a decree, that in every dominion of my kingdom they are trembling and fearing before the God of Daniel, for He [is] the living God, and abiding to the ages, and His kingdom that which [is] not destroyed, and His dominion [is] unto the end.
From before me a decree is made, that in every dominion of my kingdom they are trembling and fearing before the God of Daniel, for He [is] the living God, and abiding for all ages, and His kingdom that which [is] not destroyed, and His dominion [is] to the end.
(6:27) From me is it decreed, That in all the dominion of my kingdom men shall tremble and have fear before the God of Daniel; for he is the living God, and endureth for ever, and it is his kingdom which will not be destroyed, and his dominion will be unto the end [of things].
I hereby make a decree that in all the dominion of my kingdom men tremble and fear before the God of Daniel, for he is the living God and lives forever, and his kingdom shall not be destroyed; his dominion shall be to the end.
From the Latin
It is decreed by me, that in all my empire and my kingdom all men dread and fear the God of Daniel. For he is the living and eternal God for ever: and his kingdom shall not be destroyed, and his power shall be for ever.
Simplified
I decree that throughout my entire kingdom everyone should respect and honor the God of Daniel, for he is the living God. He is everlasting and his kingdom will never be destroyed. His reign will never end.
It is my order that in all the kingdom of which I am ruler, men are to be shaking with fear before the God of Daniel: for he is the living God, unchanging for ever, and his kingdom is one which will never come to destruction, his rule will go on to the end.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement on the core elements of the decree, though the Septuagint's wording is structured differently. The Masoretic Text presents a direct proclamation, while the Septuagint emphasizes the act of writing the decree.
מִן־ קֳדָמַי֮ שִׂ֣ים טְעֵם֒ דִּ֣י׀ בְּכָל־ שָׁלְטָ֣ן מַלְכוּתִ֗י לֶהֱוֹ֤ן זָיְעִין֙ וְדָ֣חֲלִ֔ין מִן־ קֳדָ֖ם אֱלָהֵ֣הּ דִּי־ דָֽנִיֵּ֑אל דִּי־ ה֣וּא׀ אֱלָהָ֣א חַיָּ֗א וְקַיָּם֙ לְעָ֣לְמִ֔ין וּמַלְכוּתֵהּ֙ דִּֽי־ לָ֣א תִתְחַבַּ֔ל וְשָׁלְטָנֵ֖הּ עַד־ סוֹפָֽא׃
10 of the 29 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 6:26
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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
ANcbpc/Sp1bs — Noun common both plural construct · suffixANcbpc/Sp1bs
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
AVQp3ms — Verb plural · third person masculine singularAVQp3ms
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
ANcbsa — Noun common · both singular absoluteANcbsa
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
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).
The Hebrew word שׇׁלְטָן (*sholtan*) means dominion or sovereignty. It is derived from the root related to authority and can refer to both abstract and concrete forms of rule, including a realm. The entries consistently emphasize its meaning related to control and governance.
שׇׁלְטָן n.m. dominion
base
H7985 שׇׁלְטָן dominion
7985 sholtan shol-tawn'
(Aramaic) from 7981; empire (abstractly or
concretely):--dominion.
see HEBREW for 07981
שׇׁלְטָן (shol.tan) — dominion.
1) dominion, sovereignty
1a) dominion, sovereignty
1b) realm
ANcbsc — 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…
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
ANcfsc/Sp1bs — Noun common feminine singular construct · suffixANcfsc/Sp1bs
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
AVqi3mp — Verb · Qal · imperfect third person masculine pluralAVqi3mp
זוּעַ (zu'a) is an Aramaic verb meaning 'to tremble' or 'to shake with fear.' It corresponds to the Hebrew root found in זוּעַ (H2111), which also conveys the idea of trembling. The entries consistently emphasize this meaning without significant disagreement.
[זוּעַ] vb. tremble
base
H2112 זוּעַ
2112 zuwa` zoo'-ah
(Aramaic) corresponding to 2111; to shake (with
fear):--tremble.
see HEBREW for 02111
זוּעַ (zu.a) — to tremble.
(Pe) to tremble
Aramaic of zu.a (זוּעַ "to tremble" H2111)
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
דְּחַל (dchal) is a Hebrew verb meaning to fear. It can describe the act of fearing or being fearful, and also has a causative form that means to make someone afraid. The word is noted for its connection to the Aramaic term corresponding to the concept of being formidable or terrible.
[דְּחַל] vb. fear
Pe. terrible
Pa. the dream made me afraid.
base
H1763 דְּחַל
1763 dchal deh-khal'
(Aramaic) corresponding to 2119; to slink, i.e. (by
implication) to fear, or (causatively) be formidable:--make
afraid, dreadful, fear, terrible.
see HEBREW for 02119
דְּחַל (de.chal) — to fear.
1) to fear
1a) (P'al)
1a1) to fear
1a2) terrible (pass participle)
1b) (Pael) to cause to be afraid, make afraid
AC/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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
ANcbsc — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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)
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
ANpm — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
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
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
APp3ms — PronounAPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
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)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
חַי (chay) means 'alive' or 'living' and can also refer to 'life' in a plural form. It is derived from the Aramaic root related to the concept of being alive. The entries consistently emphasize its connection to life and liveliness.
חַי adj. living (BH id.)
base
H2417 חַי
2417 chay khah'-ee
(Aramaic) from 2418; alive; also (as noun in plural)
life:--life, that liveth, living.
see HEBREW for 02418
חַי (chay) — living.
alive, living, life
Aramaic of chay (חַי "alive" H2416A)
AAabsd/Ta — ParticleAAabsd/Ta
קַיָּם adj. enduring
base
H7011 קַיָּם
7011 qayam kah-yawm'
(Aramaic) from 6966; permanent (as rising
firmly):--stedfast, sure.
see HEBREW for 06966
קַיָּם (qay.yam) — enduring.
secure, enduring
AC/Aabsa — ConjunctionAC/Aabsa
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
AR/Ncmpa — Preposition · noun common masculine plural absoluteAR/Ncmpa
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
AC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffixAC/Ncfsc/Sp3ms
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
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)
ATn — ParticleATn
חֲבַל (chabal) primarily means to destroy or hurt. It has forms that indicate both active destruction and a passive state of being destroyed. The entries consistently emphasize its meaning related to ruin or harm, with no significant disagreement among the lexicons.
[חֲבַל] vb. Pa. destroy, hurt
Hithpa. be destroyed
base
H2255 חֲבַל
2255 chabal khab-al'
(Aramaic) corresponding to 2254; to ruin:--destroy, hurt.
see HEBREW for 02254
חֲבַל (cha.val) — to destroy.
1) to hurt, destroy
1a) (Pael) to hurt, destroy
1b) (Ithpael) to be destroyed
AVMi3fs — Verb third · person feminine singularAVMi3fs
The Hebrew word שׇׁלְטָן (*sholtan*) means dominion or sovereignty. It is derived from the root related to authority and can refer to both abstract and concrete forms of rule, including a realm. The entries consistently emphasize its meaning related to control and governance.
שׇׁלְטָן n.m. dominion
base
H7985 שׇׁלְטָן dominion
7985 sholtan shol-tawn'
(Aramaic) from 7981; empire (abstractly or
concretely):--dominion.
see HEBREW for 07981
שׇׁלְטָן (shol.tan) — dominion.
1) dominion, sovereignty
1a) dominion, sovereignty
1b) realm
AC/Ncbsc/Sp3ms — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
AR — PrepositionAR
סוֹף (soph) means 'end' or 'conclusion' and is related to the Hebrew word סוֹף (H5490). It appears in an Aramaic context, corresponding to the concept of an ending.
H5491 סוֹף
5491 cowph sofe
(Aramaic) corresponding to 5490:--end.
see HEBREW for 05490
סוֹף (soph) — end.
end, conclusion
Aramaic of soph (סוֹף "end" H5490)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”