Daniel 6:5 — Word Study
WLCאֱ֠דַיִן גֻּבְרַיָּ֤א אִלֵּךְ֙ אָֽמְרִ֔ין דִּ֣י לָ֧א נְהַשְׁכַּ֛ח לְדָנִיֵּ֥אל דְּנָ֖ה כָּל־ עִלָּ֑א לָהֵ֕ן הַשְׁכַּ֥חְנָֽה עֲל֖וֹהִי בְּדָ֥ת אֱלָהֵֽהּ׃ ס
BSAFinallyʼĕdayin [at that time, then] ◂We will neverlâʼ findshᵉkach [discover, come across] anykôl ◂chargeʻillâh [occasion, pretext] DanielDânîyêʼl we find [something]shᵉkach [discover, come across] against himʻal
| Greek | English | Parsing |
|---|---|---|
| אֱ֠דַיִן | then | Adverb |
| גֻּבְרַיָּ֤א | men the | Noun common masculine plural determined, particle |
| אִלֵּךְ֙ | these | Particle |
| אָֽמְרִ֔ין | [were] saying | Verb, Qal, participle (active) masculine plural |
| דִּ֣י | that | Conjunction |
| לָ֧א | not | Particle |
| נְהַשְׁכַּ֛ח | we will find | Verb, Hiphil, imperfect first person common plural |
| לְדָנִיֵּ֥אל | to Daniel | Preposition, noun proper masculine |
| דְּנָ֖ה | this | Particle |
| כָּל־ | any | Noun common, both singular construct |
| עִלָּ֑א | occasion | Noun common, feminine singular absolute |
| לָהֵ֕ן | except | Conjunction |
| הַשְׁכַּ֥חְנָֽה | we have found | Verb, Hiphil, perfect first person common plural |
| עֲל֖וֹהִי | concerning him | Preposition, suffix |
| בְּדָ֥ת | in [the] law of | Preposition, noun common both singular construct |
| אֱלָהֵֽהּ׃ ס | God his | Noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Finally these men said, “We will never find any charge against this Daniel, unless we find something against him concerning the law of his God.” |
| KJV | Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. |
| ASV | Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. |
| YLT | Then these men are saying, 'We do not find against this Daniel any cause of complaint, except we have found [it] against him in the law of his God.' |
| WEB | Then these men said, “We won’t find any occasion against this Daniel, unless we find it against him concerning the law of his God.” |
| BBE | Then these men said, We will only get a reason for attacking Daniel in connection with the law of his God. |
Where they part company is עִלָּ֑א — see How Translations Differ.
The sentence has one main clause and two subordinate clauses, emphasizing the conspirators' intent and the condition for their accusation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲחַשְׁדַּרְפַּן
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 6:5
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 — Daniel's Integrity in Adversitygenerated
Daniel 6:5 reveals a conspiracy against Daniel by the administrators and satraps who could find no fault in him. They resolved to target his faith and the law of his God as a means to bring him down. This context highlights the tension between Daniel's integrity and the scheming of those who sought to undermine him, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 24:17 | and said to David, “You are more righteous than I, for you have rewarded me with good, though I have rewarded you with evil. |
| 2 | Esther 3:8 | Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them. |
| 3 | John 19:6–7 | As soon as the chief priests and officers saw Him, they shouted, “Crucify Him! Crucify Him!” “You take Him and crucify Him,” Pilate replied, “for I find no basis for a charge against Him.” |
| 4 | Acts 24:13–16 | Nor can they prove to you any of their charges against me. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עִלָּ֑א, 'i.La'generated
The word עִלָּ֑א (*'i.la'*) means 'occasion' or 'pretext.' It is used to denote a reason or excuse that is fabricated to justify an action. This term is a feminine noun in Aramaic, indicating a specific situation that the conspirators seek to exploit against Daniel.
The parsing as a noun shows it functions as the object of the verb, emphasizing that the men are looking for a specific reason to accuse Daniel. The context suggests they are aware that his exemplary conduct leaves them with little choice but to invent charges based on his religious practices.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses any charge, which aligns with the KJV and ASV, emphasizing the lack of legitimate accusations against Daniel.
Sentence Structuregenerated
The main verb is אָֽמְרִ֔ין, they were saying, which governs the entire sentence. It introduces the statement made by the conspirators, with a subordinate clause explaining the condition under which they could find a charge against Daniel.
The structure highlights the contrast between the absence of legitimate accusations and the conspirators' intent to find fault through Daniel's faith. The use of a subordinate clause emphasizes the conditional nature of their accusation.
Septuagint Backgroundgenerated
The Septuagint translators rendered the Hebrew word עִלָּ֑א as a term that conveys a similar meaning of 'occasion,' indicating they understood the context as one where a specific reason is sought for the accusation.
This choice reflects an interpretation that focuses on the intent behind the charge, aligning with the narrative's emphasis on the conspirators' scheming.
In plain words — the whole versegenerated
Daniel 6:5 tells us that the men who plotted against Daniel could not find any legitimate accusations against him. They decided that the only way to trap him was to focus on his commitment to the law of his God. This highlights how Daniel's faithfulness was both his strength and the source of his enemies' jealousy.
Frequently Asked Questionsgenerated
The men were envious of Daniel's high position and integrity, and they sought to undermine him by finding fault in his religious practices.
It indicates that Daniel lived a life of such integrity that his enemies could not find any legitimate reason to accuse him of wrongdoing.
They planned to use his devotion to the law of his God as a basis for their accusations, knowing that this would create a conflict with the king's decree.
Daniel's steadfastness in his faith serves as an example of integrity and commitment to God, even in the face of opposition and persecution.
Reflection Questionsgenerated
- What are some ways I can remain faithful to my beliefs in the face of opposition?
- How can I ensure that my actions reflect integrity like Daniel's?
- What steps can I take to support others who are facing challenges for their faith?
- In what situations might I need to stand firm in my convictions, and how can I prepare for them?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, highlighting how Daniel's life was so exemplary that even his enemies could find no legitimate cause for accusation.
Verse 5. "Therefore those men said: 'We will not find any pretext against Daniel, except perhaps in the law of his God.'" Blessed indeed is a life so led that even enemies can find no cause for accusation,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said these men,.... To one another: we shall not find any occasion against this Daniel; whom they speak of with great disdain and contempt, calling him this Daniel, this fellow, though in the
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePliny said of old, it is the custom of courtiers to study how to make innocent men faulty, and Scripture and experience tell us that the most religious are accounted most dangerous to the government, and that debauchery is loyalty; and that flatterers ought to be the best favourites. , and this text, are plain proofs of it, besides the experience of every age to this day. This was for the honour of Daniel’ s integrity, and for a brand of infamy upon his malicious enemies.
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:5 Then said these men, We shall not find any occasion against this Daniel, except we find [it] against him concerning the law of his God.Ver. 5. Then said these men.] But whatsoever they said, Daniel said, Ego sic vivam ut nemo eis credat, My life shall be a real refutation of their lies. Against this Daniel.] This was the best language they could afford him. So, "Behold this dreamer," said Joseph’ s brethren, and "This fellow," said the Pharisees of Christ, and "This pest," said they of Paul, that most precious man upon earth. In envy is steeped the venom of all other vices. Except we find it against him concerning the law of his God.] Whereof Daniel was both a strict observer in…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) This conspiracy was evidently the result of jealousy on the part of the other officers at the advancement of Daniel.
Read Charles John Ellicott on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges5. law] dâth, the same Persian word, which is found in Daniel 2:9; Daniel 2:13; Daniel 2:15, and also in Daniel 6:8; Daniel 6:12; Daniel 6:15, and constantly in Esther. Here, as in Ezra 7:12; Ezra 7:14; Ezra 7:21; Ezra 7:25-26, it denotes the Jewish law (Heb. tôrâh).
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleWe shall not find any occasion ... - We shall not find any pretext or any cause by which he may be humbled and degraded.
Read Albert Barnes on Daniel 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4-6. The native Babylonians and Medes, jealous of the new honor contemplated for the Jew, Daniel (Daniel 6:3), plotted together to bring him into disfavor because of his religion — which example has
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
Finally these men said, “We will never find any charge against this Daniel, unless we find something against him concerning the law of his God.”
Then these men said, “We won’t find any occasion against this Daniel, unless we find it against him concerning the law of his God.”
Finally these men said, “We will never find any charge against this Daniel unless we find something against him concerning the law of his God.”
So these men concluded, “We won’t find any pretext against this man Daniel unless it is in connection with the law of his God.”
Tyndale line
Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God.
Then sayd these men, We shall not finde an occasion against this Daniel, except we finde it against him concerning the Law of his God.
Strictly literal
Then said these men, We shall not find any pretext against this Daniel, unless we find [it] against him touching the law of his God.
Then these men are saying, 'We do not find against this Daniel any cause of complaint, except we have found [it] against him in the law of his God.'
Then these men are saying, “We do not find against this Daniel any cause of complaint, except we have found [it] against him in the Law of his God.”
(6:6) Then said these men, We shall not find any pretext against this Daniel, except we find it against him in the law of his God.
Then these men said, “We cannot find any reason to complain against this Daniel unless we find something against him regarding the law of his God.”
From the Latin
Then these men said: We shall not find any occasion against this Daniel, unless perhaps concerning the law of his God.
Simplified
So they said to themselves, “We won't find any pretext to attack Daniel unless we use his observance of his God's laws against him.”
Then these men said, We will only get a reason for attacking Daniel in connection with the law of his God.
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 and the Septuagint show agreement in the core message of the verse, though the Septuagint's wording differs. The Masoretic Text presents a direct account of the conspirators' declaration, while the Septuagint captures the essence without a direct word-for-word match.
אֱ֠דַיִן גֻּבְרַיָּ֤א אִלֵּךְ֙ אָֽמְרִ֔ין דִּ֣י לָ֧א נְהַשְׁכַּ֛ח לְדָנִיֵּ֥אל דְּנָ֖ה כָּל־ עִלָּ֑א לָהֵ֕ן הַשְׁכַּ֥חְנָֽה עֲל֖וֹהִי בְּדָ֥ת אֱלָהֵֽהּ׃ ס
7 of the 16 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 6:5
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)
Adj — AdverbAD
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
אִלֵּךְ (illek) is an Aramaic demonstrative pronoun meaning 'these' or 'those.' It is derived from the root associated with the word for 'these' in Hebrew. The entries consistently define it as a plural form, with no significant disagreements noted among the lexicons.
אִלֵּךְ demonstr.pron.pl. these
base
H479 אִלֵּךְ
479 'illek il-lake'
(Aramaic) prolonged from 412; these:--these, those.
see HEBREW for 0412
אִלֵּךְ (il.lekh) — these.
these, those
Aramaic of el (אֵל "these" H0411)
ATm — ParticleATm
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
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)
Adj — ParticleATn
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj | V-Hiphil-Inf-a — Verb · Hiphil · imperfect first person common pluralAVhi1cp
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;
Adj | N-proper — Preposition · noun proper masculineAR/Npm
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…
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
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 — Noun common · both singular constructANcbsc
עִלָּה (illah) is a feminine noun in Aramaic, derived from a root meaning 'to rise.' It encompasses meanings such as 'pretext,' 'matter,' 'affair,' and 'occasion.' The entries indicate a consistent understanding of the term, with no significant disagreement among the lexicons.
עִלָּה n.f. matter, affair, occasion
base
H5931 עִלָּה
5931 `illah il-law'
(Aramaic) feminine from a root corresponding to 5927; a
pretext (as arising artificially):--occasion.
see HEBREW for 05927
עִלָּה (il.lah) — pretext.
matter, affair, occasion
Aramaic of a.lah (עָלָה ": rise" H5927)
Adj — Noun common · feminine singular absoluteANcfsa
o-ka'-zhun: The uses in English Versions of the Bible are all modern, but in Jer 2:24 "occasion" is employed (both in Hebrew and English) as a euphemism for "time of conception of offspring."
לָהֵן (laḥen) is an Aramaic conjunction meaning 'except' or 'but.' It can also mean 'therefore' or 'however.' The entries suggest it is used to indicate exceptions or contrasts in a sentence.
לָהֵן conj. except, but
base
H3861 לָהֵן
3861 lawhen law-hane'
(Aramaic) corresponding to 3860; therefore; also
except:--but, except, save, therefore, wherefore.
see HEBREW for 03860
לָהֵן (la.hen) — except.
1) therefore
2) except, but
2a) except (with negative)
2b) however, but
AC — ConjunctionAC
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj | V-Hiphil-Inf-a — Verb · Hiphil · perfect first person common pluralAVhp1cp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/Sp3ms
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
AR/Ncbsc — Preposition · noun common both singular constructAR/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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