Daniel 7:15 — Word Study
WLCאֶתְכְּרִיַּ֥ת רוּחִ֛י אֲנָ֥ה דָנִיֵּ֖אל בְּג֣וֹא נִדְנֶ֑ה וְחֶזְוֵ֥י רֵאשִׁ֖י יְבַהֲלֻנַּֽנִי׃
BSAIʼănâʼ DanielDânîyêʼl [the prophet, God's messenger] was grievedKârâʼ△ [deeply distressed, troubled] ingav my spiritrûwach [the inner self, emotions] and the visionschêzêv [sights, appearances, revelations] in my mindrêʼsh [head, thoughts] alarmed mebᵉhal [terrified, dismayed, my inner being, soul]
| Greek | English | Parsing |
|---|---|---|
| אֶתְכְּרִיַּ֥ת | it was distressed | Verb imperfect, plural third person feminine singular |
| רוּחִ֛י | spirit my | Noun common both singular construct, suffix |
| אֲנָ֥ה | I | Pronoun |
| דָנִיֵּ֖אל | Daniel | Noun proper masculine |
| בְּג֣וֹא | in [the] midst of | Preposition, noun common both singular construct |
| נִדְנֶ֑ה | [the] sheath | Noun common, both singular absolute |
| וְחֶזְוֵ֥י | and [the] visions of | Conjunction, noun common masculine plural construct |
| רֵאשִׁ֖י | head my | Noun common both singular construct, suffix |
| יְבַהֲלֻנַּֽנִי׃ | they alarmed me | Verb piel imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I, Daniel, was grieved in my spirit, and the visions in my mind alarmed me. |
| KJV | ¶ I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. |
| ASV | As for me, Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me. |
| YLT | 'Pierced hath been my spirit — I, Daniel — in the midst of the sheath, and the visions of my head trouble me; |
| WEB | “As for me, Daniel, my spirit was grieved within my body, and the visions of my head troubled me. |
| BBE | As for me, Daniel, my spirit was pained because of this, and the visions of my head were troubling me. |
The translations agree on the emotional distress expressed in the verse.
The sentence has one main clause followed by a subordinate clause that elaborates on the cause of Daniel's distress.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
2 of 9 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 7:15
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 Vision and Distressgenerated
Daniel 7:15 reveals Daniel's emotional turmoil as he grapples with the profound visions given to him. These visions depict significant events and figures that will affect nations and peoples, leading to his deep distress. This context is essential for understanding the weight of the revelations and their implications for the future.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:28 | Thus ends the matter. As for me, Daniel, my thoughts troubled me greatly, and my face turned pale. But I kept the matter to myself.” |
| 2 | Daniel 8:27 | I, Daniel, was exhausted and lay ill for days. Then I got up and went about the king’s business. I was confounded by the vision; it was beyond understanding. |
| 3 | Jeremiah 15:17–18 | I never sat with the band of revelers, nor did I celebrate with them. Because Your hand was on me, I sat alone, for You have filled me with indignation. |
| 4 | Jeremiah 17:16 | But I have not run away from being Your shepherd; I have not desired the day of despair. You know that the utterance of my lips was spoken in Your presence. |
| 5 | Habakkuk 3:16 | I heard and trembled within; my lips quivered at the sound. Decay entered my bones; I trembled where I stood. Yet I must wait patiently for the day of distress to come upon the people who invade us. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — אֶתְכְּרִיַּ֥ת, 'et.ke.ri.Yatgenerated
The verb כְּרָא (kara') means to be distressed or grieved. In this verse, it captures Daniel's emotional state as he reacts to the visions he has seen, which deeply trouble him.
This form of the verb is in the imperfect tense, indicating an ongoing state of distress. The emotional pain expressed here is significant, reflecting the seriousness of the visions and their impact on Daniel's spirit.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the word is rendered as was grieved, which aligns with the emotional weight of Daniel's experience.
Sentence Structuregenerated
The main verb אֶתְכְּרִיַּ֥ת governs the sentence, indicating Daniel's state of being. The structure consists of a subject followed by a series of phrases that elaborate on his emotional state and the visions he encountered.
The arrangement emphasizes Daniel's personal experience, with the subject 'I, Daniel' placed at the beginning to highlight his perspective and emotional response.
Septuagint Backgroundgenerated
The Septuagint translates Daniel's emotional state with the Greek word ἐγὼ, which also means 'I'. This choice underscores the personal nature of Daniel's experience and his direct involvement with the visions.
The LXX does not provide a direct equivalent for the verb אֶתְכְּרִיַּ֥ת, which may indicate a different interpretative approach to Daniel's emotional distress.
In plain words — the whole versegenerated
Daniel 7:15 shows Daniel feeling deep distress in his spirit because of the visions he has seen. These visions are significant and troubling, leading him to seek understanding about their meaning.
Frequently Asked Questionsgenerated
Daniel is expressing a profound emotional response to the overwhelming visions he has received, indicating a deep sense of concern and distress.
The visions depict significant and often troubling events that concern the future of nations, which understandably causes Daniel great anxiety.
Daniel's distress prompts him to seek understanding and interpretation of the visions, demonstrating the seriousness with which he regards these revelations.
Daniel's reaction teaches us about the importance of processing our emotions and seeking understanding in the face of challenging revelations.
Reflection Questionsgenerated
- What are some ways I can respond to difficult revelations or situations in my life, as Daniel did?
- How can I seek understanding and clarity when faced with overwhelming emotions?
- In what ways do I express my feelings when I am troubled or distressed?
- How can I support others who may be experiencing similar emotional turmoil?
The early church on this verse — how the Fathers read it
John Chrysostom comments on Daniel's visions, noting the profound impact they had on him.
Quite understandably, given what things he had seen. He is the first and only one to see the Father and the Son as in a vision.… When the advent of our Lord was soon drawing near, quite appropriately marvelous visions also appeared.Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI Daniel was grieved in my spirit in the midst of my body,.... Or "sheath" (a); the soul being in the body as a sword in its scabbard; where it was "cut" (b) and pierced, as the word signifies; and
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I Daniel was grieved in my spirit in the midst of my body - literally, sheath; the body being the sheath of the soul.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI was transported even to astonishment with the vision, it was so strange, surprising, and terrible to me.
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:15 I Daniel was grieved in my spirit in the midst of [my] body, and the visions of my head troubled me.Ver. 15. I Daniel was grieved in my spirit.] Chald., My spirit was scabbed through, so that my body became as an empty sheath or scabbard. Oh, the terror of that last judgment, when such a man as Daniel was so frightened to see the manner of it in vision only! "If the righteous scarcely be saved," &c. In the midst of my body.] Chald., Of my sheath: the body is but the soul’ s sheath (Pliny, in the history of Hermotinus Clazomenius, maketh use of the same metaphor), and compared to the soul it is but as a clay wall that encompasseth a treasure, as a wooden box of a jeweller, as a…
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) Midst.—See margin. The body was regarded as the sheath of the soul.
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. I Daniel was grieved, &c.] The words in the original are uncommonly emphatic. My spirit was grieved, or sickened, בגו נדנה bego nidneh, within its sheath or scabbard. Which I think proves, 1. That the human spirit is different from the body. 2. That it has a proper subsistence independently of the body, which is only its sheath for a certain time. 3. That the spirit may exist independently of its body, as the sword does independently of its sheath.
Read AdamClarke on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleI Daniel was grieved in my spirit - That is, I was troubled; or my heart was made heavy and sad.
Read Albert Barnes on Daniel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible15, 16. Daniel being unable to understand the vision asks one of Jehovah’s attendants (Daniel 7:10) to explain it to him.
Read Daniel Denison Whedon on Daniel 7 →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, Daniel, was grieved in my spirit, and the visions in my mind alarmed me.
“As for me, Daniel, my spirit was grieved within my body, and the visions of my head troubled me.
I, Daniel, was grieved in my spirit, and the visions in my mind alarmed me.
“As for me, Daniel, my spirit was distressed, and the visions of my mind were alarming me.
Tyndale line
¶ I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.
As for me, Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me.
As for me Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me.
I Daniel was troubled in my spirit, in the middes of my body, and the visions of mine head made me afraide.
Strictly literal
As for me Daniel, my spirit was grieved in the midst of my body, and the visions of my head troubled me.
'Pierced hath been my spirit — I, Daniel — in the midst of the sheath, and the visions of my head trouble me;
My spirit has been pierced—I, Daniel—in the midst of the sheath, and the visions of my head trouble me;
My spirit was deeply shaken within me, Daniel, in the midst of its tenement, and the visions of my head troubled me.
As for me, Daniel, my spirit was grieved inside of me, and the visions I saw in my mind troubled me.
From the Latin
My spirit trembled, I Daniel was affrighted at these things, and the visions of my head troubled me.
Simplified
I, Daniel, was deeply disturbed—the visions that had passed through my mind frightened me.
As for me, Daniel, my spirit was pained because of this, and the visions of my head were troubling me.
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 a complete version of this verse, while the Septuagint only matches two out of the nine words. The Dead Sea Scrolls show partial restoration, indicating some variations in how the text has been transmitted, but the core meaning remains consistent.
אֶתְכְּרִיַּ֥ת רוּחִ֛י אֲנָ֥ה דָנִיֵּ֖אל בְּג֣וֹא נִדְנֶ֑ה וְחֶזְוֵ֥י רֵאשִׁ֖י יְבַהֲלֻנַּֽנִי׃
2 of the 9 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.
אתכרית רוח׳י אנה דניאל [בגו] [נדנה] [וחזוי] [ראש׳י] [יבהלנ׳ני]
2 words on the leather — 2 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 7:15
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.
כְּרָא (kara') is a Hebrew verb that means to be distressed or grieved. It appears in the context of expressing emotional pain, specifically in the book of Daniel (Dn 7:15). The word is related to a similar term that conveys the idea of piercing, suggesting a figurative sense of deep sorrow.
[כְּרָא] vb. Ithpe. be distressed;—Dn 7:15.
ref
H3735 כְּרָא, כָּרָא
3735 Kara' kaw-raw'
(Aramaic) probably corresponding to 3738 in the sense of
piercing (figuratively); to grieve:--be grieved.
see HEBREW for 03738
כְּרָא (ka.ra) — be distressed.
(Ithp'el) to be distressed, be grieved
Adj — Verb imperfect · plural third person feminine singularAVip3fs
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp1bs
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
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 — 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…
גַּו (gav) refers to the concept of 'midst' or 'middle.' It is an Aramaic term related to the Hebrew word גֵּו (gev, H1460), which also means 'midst.' The entries consistently emphasize this central position without significant disagreement.
[גַּו] n.m. midst
base
H1459 גַּו
1459 gav gav
(Aramaic) corresponding to 1460; the middle:--midst, same,
there- (where-) in.
see HEBREW for 01460
גַּו (gav) — midst.
midst, the midst
Aramaic of gev (גֵּו "midst" H1460B)
Adj | N-ms — 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…
נִדְנֵ֑ה n.[m.] sheath;—Dn 7:15
ref
H5085 נִדְנֵ֑ה, נִדְנֶה
5085 nidneh nid-neh'
(Aramaic) from the same as 5084; a sheath; figuratively, the
body (as the receptacle of the soul):--body.
see HEBREW for 05084
נִדְנֵ֑ה (nid.neh) — sheath.
1) sheath
1a) meaning uncertain
ANcbsa — Noun common · both singular absoluteANcbsa
sheth.
See SWORD.
חֱזוּ (chezev) refers to a vision or appearance, derived from the root meaning related to sight. It encompasses the idea of a vision or an appearance, as noted in various lexicons. The term is used in Aramaic contexts, linking it to the concept of seeing or looking.
[חֱזוּ] n.m. vision, appearance
base
H2376 חֱזוּ, חֵזֵו
2376 chezev khay'-zev
(Aramaic) from 2370; a sight:--look, vision.
see HEBREW for 02370
חֱזוּ (che.zev) — vision.
1) vision, appearance
1a) vision
1b) appearance
Adj | N-mp — Conjunction · noun common masculine plural constructAC/Ncmpc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רֵאשׁ (re'sh) means 'head' in Hebrew, and can refer to a person's head, the chief or leader of a group, or the essential content of matters. The word is built from the concept of being at the top or forefront, covering meanings related to leadership and summation. It appears in various contexts in the Old Testament, emphasizing its figurative use.
רֵאשׁ n.m. head
head
head as seat of vision
= chief
sum, essential content, of matters
base
H7217 רֵאשׁ
7217 re'sh raysh
(Aramaic) corresponding to 7218; the head; figuratively, the
sum:--chief, head, sum.
see HEBREW for 07218
רֵאשׁ (resh) — head.
1) chief, head
1a) head (of man)
1b) head (as seat of visions)
1c) chief
1d) sum (essential content)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp1bs
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
Adj | Suff — Verb piel imperfect third person masculine plural · suffixAVpi3mp/Sp1bs