Daniel 7:19 — Word Study
WLCאֱדַ֗יִן צְבִית֙ לְיַצָּבָ֔א עַל־ חֵֽיוְתָא֙ רְבִיעָ֣יְתָ֔א דִּֽי־ הֲוָ֥ת שָֽׁנְיָ֖ה מִן־ כָּלְּהֵ֑ין דְּחִילָ֣ה יַתִּ֗ירָה שִׁנַּ֤הּ דִּֽי־ פַרְזֶל֙ וְטִפְרַ֣יהּ דִּֽי־ נְחָ֔שׁ אָֽכְלָ֣ה מַדֲּקָ֔ה וּשְׁאָרָ֖א בְּרַגְלַ֥יהּ רָֽפְסָֽה׃
BSAThenʼĕdayin [at that specific point in time] I wantedtsᵉbâʼ to know the true meaningyᵉtsab△ [to understand, to be certain, the exact interpretation, the divine significance] ofʻal the fourthrᵉbîyʻay [the final, the last in a series] beastchêyvâʼ [a wild animal] whichdîy washâvâʼ differentshᵉnâʼ [unique, distinct] frommin extremelyyattîyr terrifyingdᵉchal [causing great fear, dreadful] devouringʼăkal [consuming, eating] and crushingdᵉqaq [breaking, destroying] with ironparzel [strong, unyielding] teethshên [sharp, pointed] and bronzenᵉchâsh [hard, metallic] clawsṭᵉphar [sharp, hooked nails] then tramplingrᵉphaç [crushing, treading down] underfootrᵉgal [with its feet, beneath its power] whatever was leftshᵉʼâr [the remainder, the surviving remnant]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֗יִן | then | Adverb |
| צְבִית֙ | I desired | Verb, Qal, perfect first person common singular |
| לְיַצָּבָ֔א | to make certain | Preposition, verb piel infinitive construct common |
| עַל־ | concerning | Preposition |
| חֵֽיוְתָא֙ | beast the | Noun common feminine singular determined, particle |
| רְבִיעָ֣יְתָ֔א | fourth | Particle |
| דִּֽי־ | which | Conjunction |
| הֲוָ֥ת | it was | Verb, Qal, perfect third person feminine singular |
| שָֽׁנְיָ֖ה | different | Verb, Qal, participle (active) feminine singular |
| מִן־ | from | Preposition |
| כָּלְּהֵ֑ין | all of them | Noun common both singular construct, suffix |
| דְּחִילָ֣ה | [it was] terrible | Verb feminine singular |
| יַתִּ֗ירָה | exceedingly | Adj |
| שִׁנַּ֤הּ | tooth its | Noun common both singular construct, suffix |
| דִּֽי־ | of | Conjunction |
| פַרְזֶל֙ | iron | Noun common, both singular absolute |
| וְטִפְרַ֣יהּ | and claws its | Conjunction, noun common both singular construct, suffix |
| דִּֽי־ | of | Conjunction |
| נְחָ֔שׁ | bronze | Noun common, both singular absolute |
| אָֽכְלָ֣ה | [it was] devouring | Verb, Qal, participle (active) feminine singular |
| מַדֲּקָ֔ה | [it was] shattering | Verb, Hiphil, participle (active) feminine singular |
| וּשְׁאָרָ֖א | and rest the | Conjunction, noun common both singular determined, particle |
| בְּרַגְלַ֥יהּ | with feet its | Preposition, noun common masculine plural construct, suffix |
| רָֽפְסָֽה׃ | [it was] trampling | Verb, Qal, participle (active) feminine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then I wanted to know the true meaning of the fourth beast, which was different from all the others—extremely terrifying—devouring and crushing with iron teeth and bronze claws, then trampling underfoot whatever was left. |
| KJV | Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; |
| ASV | Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet; |
| YLT | 'Then I wished for certainty concerning the fourth beast, that was diverse from them all, fearful exceedingly; its teeth of iron, and its nails of brass, it hath devoured, it doth break small, and the remnant with its feet it hath trampled; |
| WEB | “Then I desired to know the truth concerning the fourth animal, which was different from all of them, exceedingly terrible, whose teeth were of iron, and its nails of bronze; which devoured, broke in pieces, and stamped the residue with its feet; |
| BBE | Then it was my desire to have certain knowledge about the fourth beast, which was different from all the others, a cause of great fear, whose teeth were of iron and his nails of brass; who took his food, crushing some of it to bits and stamping on the rest with his feet; |
The translations agree on the meaning of חֵֽיוְתָא as beast — see How Translations Differ.
The main clause is followed by phrases that elaborate on what Daniel desires to know, emphasizing the unique characteristics of the beast.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbצבה
The sentence as the grammar sees it Open the tree ›
1 of 24 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 7:19
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 of the Four Beastsgenerated
Daniel 7:19 describes Daniel's inquiry into the meaning of the fourth beast, which is markedly different and more terrifying than the previous three. This verse highlights the characteristics of the beast, emphasizing its fearsome nature and destructive capabilities, as well as Daniel's desire for understanding. The preceding verses set the stage for this inquiry by introducing the beasts and their significance in the context of God's sovereignty over earthly kingdoms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:7 | After this, as I watched in my vision in the night, suddenly a fourth beast appeared, and it was terrifying—dreadful and extremely strong—with large iron teeth. It devoured and crushed; then it trampled underfoot whatever was left. It was different from all the beasts before it, and it had ten horns. |
| 2 | Daniel 2:40–43 | Finally, there will be a fourth kingdom as strong as iron; for iron shatters and crushes all things, and like iron that crushes all things, it will shatter and crush all the others. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — חֵֽיוְתָא, chei.ve.Ta'generated
The word חֵיוְתָא (*cheyva'*) refers to a beast or wild animal, emphasizing its ferocity and power. This term is used in a prophetic context to symbolize kingdoms or empires, particularly those that exhibit aggressive and destructive traits.
In this verse, the beast is described as unique and terrifying, highlighting its role as a significant figure in Daniel's vision. The parsing indicates that it is a feminine singular noun, which aligns with the description of the beast as a singular entity representing a powerful kingdom.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of the word חֵֽיוְתָא as beast across versions like the BSB, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb of the verse is צְבִית֙, I desired, which governs the clauses that follow. The structure includes a prepositional phrase indicating the object of Daniel's desire, followed by a noun phrase that specifies the subject matter — the fourth beast.
The sentence flows from the desire for understanding to the description of the beast, emphasizing its terrifying nature and destructive actions. The arrangement highlights the progression of thought from inquiry to the specific characteristics of the beast.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חֵֽיוְתָא is translated as θηρίου (*thēriou*), which also means 'beast' or 'animal.' This choice maintains the connotation of ferocity and power, consistent with the original Hebrew.
The Greek translation captures the essence of the beast's terrifying nature, reflecting the intent of the original text while adapting it for a Greek-speaking audience.
In plain words — the whole versegenerated
Daniel 7:19 shows Daniel wanting to understand the meaning of a fourth beast that is different and terrifying. This beast has iron teeth and bronze claws, and it crushes and devours everything in its path. The verse emphasizes the beast's fearsome characteristics and Daniel's quest for clarity about its significance.
Frequently Asked Questionsgenerated
The fourth beast is often interpreted as representing a powerful kingdom or empire that exhibits aggressive and destructive characteristics, as seen in Daniel's vision.
Daniel desires to understand the implications of the vision, particularly regarding the nature and impact of the fourth beast on the world and God's people.
This verse highlights the tension between earthly kingdoms and God's ultimate sovereignty, a recurring theme in the book of Daniel.
Daniel's desire for understanding encourages readers to seek clarity and insight into God's plans and the nature of the world around them.
Reflection Questionsgenerated
- What characteristics of the fourth beast stand out to you, and why?
- How can understanding the symbolism of the beasts in Daniel's vision help us today?
- In what ways do you see the themes of power and destruction reflected in our current world?
- How can we, like Daniel, seek understanding in difficult or confusing situations?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing its implications for understanding the fourth kingdom and its characteristics.
"And I inquired about the fourth beast." It is to the fourth kingdom, of which we have already spoken, that he here refers: that kingdom, than which no greater kingdom of like nature has arisen upon the earth;Early Church Fathers on Daniel 7 →
“Then I desired to know the truth concerning the fourth beast and the other horn,” which was seen while attacking and harshly afflicting the holy ones with his arms.Early Church Fathers on Daniel 7 →
Take note of the iron teeth and the bronze claws that are mentioned. The kingdom of the Romans took tribute from all nations; thus he says that it had iron teeth.Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen I would know the truth of the fourth beast;.... What it represented, what kingdom or monarchy was meant by it; for, by the above answer of the angel, he understood the four beasts signified four
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleI would feign know it more perfectly and exactly, because the Jewish nation and church were to be scattered long by and under the fourth beast.
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:19 Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth [were of] iron, and his nails [of] brass; [which] devoured, brake in pieces, and stamped the residue with his feet;Ver. 19. Then I would know the truth.] See Daniel 7:16. And take notice that godly minds are not content with the knowledge of things in gross, but covet a particular and distinct knowledge.
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Whose teeth.—The recapitulation in this verse of what was stated in Daniel 7:7 must be noticed. The additional features mentioned here are the brazen claws. (Comp. Daniel 2:37; Daniel 4:20.)
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. His nails of brass] This is not mentioned in the seventh verse, where the description of the beast is given. It might be added, for the first time, by the person who is now explaining the fourth beast. Houbigant thinks it has been lost out of the text: but such loss is not intimated by any MS.; nor does any of the ancient Versions acknowledge this addition in the seventh verse.
Read AdamClarke on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleThen I would know the truth of the fourth beast - I desired to know particularly what was symbolized by that.
Read Albert Barnes on Daniel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19-22. See the interpretation of this vision, Daniel 7:23-25; also notes Daniel 7:7-8. Given to the saints (Daniel 7:22) — Or, done unto the saints.
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
Then I wanted to know the true meaning of the fourth beast, which was different from all the others—extremely terrifying—devouring and crushing with iron teeth and bronze claws, then trampling underfoot whatever was left.
“Then I desired to know the truth concerning the fourth animal, which was different from all of them, exceedingly terrible, whose teeth were of iron, and its nails of bronze; which devoured, broke in pieces, and stamped the residue with its feet;
Then I wanted to know the true meaning of the fourth beast, which was different from all the others—extremely terrifying—devouring and crushing with iron teeth and bronze claws, then trampling underfoot whatever was left.
“Then I wanted to know the meaning of the fourth beast, which was different from all the others. It was very dreadful, with two rows of iron teeth and bronze claws, and it devoured, crushed, and trampled anything that was left with its feet.
Tyndale line
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet;
Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and its nails of brass; which devoured, brake in pieces, and stamped the residue with its feet;
Then I desired to know the truth concerning the fourth beast, which was diverse from all of them, exceeding terrible, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet;
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, broke in pieces, and stamped the residue with his feet;
After this, I woulde knowe the trueth of the fourth beast, which was so vnlike to all the others, very fearefull, whose teeth were of yron, and his nailes of brasse: which deuoured, brake in pieces, and stamped the residue vnder his feete.
Strictly literal
Then I desired to know the certainty concerning the fourth beast, which was different from them all, exceeding dreadful, whose teeth were of iron, and its nails of brass; which devoured, broke in pieces, and stamped the rest with its feet;
'Then I wished for certainty concerning the fourth beast, that was diverse from them all, fearful exceedingly; its teeth of iron, and its nails of brass, it hath devoured, it doth break small, and the remnant with its feet it hath trampled;
Then I wished for certainty concerning the fourth beast, that was diverse from them all, exceedingly fearful; its teeth of iron, and its nails of bronze, it has devoured, it breaks small, and it has trampled the remnant with its feet;
Then I desired what is certain concerning the fourth beast, which was different from all these others, exceedingly dreadful, whose teeth were of iron, and whose nails of copper; which devoured, ground up, and stamped with its feet what was left;
Then I wanted to know more about the fourth animal—it was so different from the others and very horrifying with its iron teeth and bronze claws; it devoured, broke into pieces, and trampled on what was left with its feet.
From the Latin
After this I would diligently learn concerning the fourth beast. which was very different from all, and exceeding terrible: his teeth and claws were of iron: he devoured and broke in pieces, and the rest he stamped upon with his feet:
Simplified
Then I wanted to know what the fourth beast stood for—the one that was different from the rest and so terrifying. It had iron teeth and bronze claws, and it tore apart and ate up its victims, trampling on what was left.
Then it was my desire to have certain knowledge about the fourth beast, which was different from all the others, a cause of great fear, whose teeth were of iron and his nails of brass; who took his food, crushing some of it to bits and stamping on the rest with his feet;
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 Dead Sea Scrolls largely agree on the wording of this verse, with some minor restorations in the scrolls. The Septuagint provides a different word order but retains the meaning, indicating a consistent understanding of the beast's nature across these ancient witnesses.
אֱדַ֗יִן צְבִית֙ לְיַצָּבָ֔א עַל־ חֵֽיוְתָא֙ רְבִיעָ֣יְתָ֔א דִּֽי־ הֲוָ֥ת שָֽׁנְיָ֖ה מִן־ כָּלְּהֵ֑ין דְּחִילָ֣ה יַתִּ֗ירָה שִׁנַּ֤הּ דִּֽי־ פַרְזֶל֙ וְטִפְרַ֣יהּ דִּֽי־ נְחָ֔שׁ אָֽכְלָ֣ה מַדֲּקָ֔ה וּשְׁאָרָ֖א בְּרַגְלַ֥יהּ רָֽפְסָֽה׃
17 of the 24 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.
אדין [צבית] [ליצבא] [על] [חות] [א] [רביעית] [א] די הות שניה מן כל׳הין [דחילה] [יתירה] [שני׳ה] [די] [פרזל] [וטפרי׳ה] די [אכלה] [מדקה] [ושאר] [א] [ברגלי׳ה] [רפסה]
6 words on the leather — 1 partly restored, 19 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 7:19
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
צְבָא (tsba') primarily means to will or desire, indicating an inclination or willingness. The entries highlight its use in both a general sense of pleasing or desiring and a specific context related to God’s will. The term is linked to the Aramaic form corresponding to another Hebrew word, but no significant disagreements among lexicons are noted.
[צְבָא] vb. be inclined, desire, be pleased
base
H6634 צְבָא
6634 tsba' tseb-aw'
(Aramaic) corresponding to 6623 in the figurative sense of
summoning one's wishes; to please:--will, would.
see HEBREW for 06623
צְבָא (tse.va) — to will.
1) to desire, be inclined, be willing, be pleased
1a) (P'al)
1a1) to desire
1a2) to be pleased
1a3) to will (without hindrance) (of God)
Adj — Verb · Qal · perfect first person common singularAVqp1cs
יְצַב (yetsav) means to make certain or gain certainty, with a focus on being firm or speaking surely. It is derived from an Aramaic root related to standing. The only specific reference noted is in Daniel 7:19.
[יְצַב] vb. Pa. make certain, gain certainty;—Pa. Dn 7:19
ref
H3321 יְצַב
3321 ytseb yets-abe'
(Aramaic) corresponding to 3320; to be firm; hence, to speak
surely:--truth.
see HEBREW for 03320
יְצַב (ye.tsav) — to know.
(Pael) to make stand, make certain, gain certainty, know the truth, be certain
Aramaic of ya.tsav (יָצַב "to stand" H3320)
Adj | V-Piel-Inf-a — Preposition · verb piel infinitive construct commonAR/Vpcc
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 — PrepositionAR
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
best: This word occurs often in both Old and New Testaments and denotes generally a mammal (though sometimes a reptile) in distinction to a man, a bird, or a fish. In this distinction the English is fairly in accord with the Hebrew and Greek originals. The commonest Hebrew words behemah and chai have their counterpart in the Arabic as do three others less often used, be`ir (Ge 45:17; Ex 22:5; Nu 20:8 the King James Version), nephesh (Le 24:18), and Tebhach (Pr 9:2). Behemah and A rabic bahimah are from a root signifying vagueness or dumbness and so denote primarily a dumb beast. Chai and Arabic chaiwan are from the root…
Beast
This word is used of flocks or herds of grazing animals (Ex. 22:5; Num. 20:4, 8, 11; Ps. 78:48); of beasts of burden (Gen. 45:17); of eatable beasts (Prov. 9:2); and of swift beasts or dromedaries (Isa. 60:6). In the New Testament it is used of a domestic animal as property (Rev. 18:13); as used for food (1 Cor. 15:39), for service (Luke 10:34; Acts…
רְבִיעִי (*rbiy`ay*) means 'fourth' and is an ordinal adjective in Aramaic, derived from the related term רְבִיעַי (*re.vi.i*). It corresponds to the Hebrew word for 'fourth' found in H7243. The entries consistently define it as an ordinal number without significant disagreement.
[רְבִיעִי] adj.num.ord. fourth
base
H7244 רְבִיעִי, רְבִיעַי
7244 rbiy`ay reb-ee-ah'-ee
(Aramaic) corresponding to 7243 -- fourth.
see HEBREW for 07243
רְבִיעִי (re.vi.ay) — fourth.
fourth
Aramaic of re.vi.i (רְבִיעִי "fourth" H7243)
Adj | Art — ParticleAAofsd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
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
Adj — Verb · Qal · perfect third person feminine singularAVqp3fs
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
Adj — Verb · Qal · participle (active) feminine singularAVqrfsa
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)
Adj — PrepositionAR
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
ANcbsc/Sp3fp — Noun common both singular construct · suffixANcbsc/Sp3fp
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
Adj — Verb feminine singularAVQrfsa
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
Adj — AdjAAafsa
The Hebrew word שֵׁן (*shen*) means 'tooth.' It is noted as a feminine noun and has a direct correspondence to the Aramaic form. The entries consistently define it simply as 'tooth,' with no significant disagreement among the lexicons.
[שֵׁן] n.[f.] tooth
base
H8128 שֵׁן
8128 shen shane
(Aramaic) corresponding to 8127; a tooth:--tooth.
see HEBREW for 08127
שֵׁן (shen) — tooth.
tooth
Aramaic of shen (שֵׁן ": tooth" H8127)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
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…
פַּרְזֶל (parzel) means 'iron' and is noted as an Aramaic term corresponding to the Hebrew word for iron, בַּרְזֶל (barzel). The entries consistently define it as a noun referring to iron, with no significant disagreement among the lexicons.
פַּרְזֶל 19 n.m. iron
base
H6523 פַּרְזֶל
6523 parzel par-zel'
(Aramaic) corresponding to 1270; iron:--iron.
see HEBREW for 01270
פַּרְזֶל (par.zel) — iron.
iron
Aramaic of bar.zel (בַּרְזֶל "iron" H1270)
Adj — Noun common · both singular absoluteANcbsa
Iron
Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr.…
is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron." (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine. --ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as…
Was early known and wrought, Ge 4:22. Moses often alludes to it. He compares the bondage in Egypt to a furnace for smelting iron, and speaks of the iron ore of Canaan, De 3:11 4:20 8:9. Many different articles and tools were anciently made of it. Immense quantities were provided for the building of the temple, 1Ch 29:2,7. "Iron" is used to illustrated slavery, strength, obstinacy, fortitude, affliction, etc., De 28:48 Job 40:18 Isa 48:4 Jer 1:18 Eze 22:18,20…
טְפַר (tphar) refers to a nail or claw, including fingernails. It is derived from a root related to other words for similar meanings. The term appears in Aramaic and has connections to the Hebrew word for fingernail, צִפֹּ֫רֶן (tsiporen).
[טְפַר] n.m. nail, claw
base
H2953 טְפַר
2953 tphar tef-ar'
(Aramaic) from a root corresponding to 6852, and meaning the
same as 6856; a finger-nail; also a hoof or claw:--nail.
see HEBREW for 06852
see HEBREW for 06856
טְפַר (te.phar) — nail/claw.
fingernail, nail, claw
Aramaic of tsip.po.ren (צִפֹּ֫רֶן "fingernail" H6856)
Adj | N-fp | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3fs
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…
נְחָשׁ (nechash) refers to copper or bronze. It is noted in the Brown-Driver-Briggs lexicon as a noun and is linked to the Aramaic term for bronze. The entries consistently emphasize its metallic meanings without significant disagreement.
נְחָשׁ n.m. copper, bronze
base
H5174 נְחָשׁ
5174 nchash nekh-awsh'
(Aramaic) corresponding to 5154; copper:--brass.
see HEBREW for 05154
נְחָשׁ (ne.chash) — bronze.
copper, bronze
Aramaic of ne.chu.shah (נְחוּשָׁה "bronze" H5154)
Adj — Noun common · both singular absoluteANcbsa
אֲכַל (akal) means to eat or devour, primarily used in the context of animals consuming food. It can also imply slander in a figurative sense, as in 'eating their pieces.' The word is closely related to the Aramaic term corresponding to it, indicating a shared semantic field.
[אֲכַל] vb. eat, devour
base
H399 אֲכַל eat, devour
399 'akal ak-al'
(Aramaic) corresponding to 398:--+ accuse, devour, eat.
see HEBREW for 0398
אֲכַל (a.khal) — to devour.
1) to eat, devour
1a) (P'al)
1a1) to eat (of beasts)
1a2) to devour
1a3) eat their pieces (in a phrase, that is, slander them)
Adj — Verb · Qal · participle (active) feminine singularAVqrfsa
דְּקַק (de.qaq) means to break up or crumble, with a focus on shattering or falling into pieces. It appears in the context of being shattered or breaking into pieces, as noted in Daniel 2:35. The word is derived from a related term, indicating a similar action of crumbling.
[דְּקַק] vb. be shattered, fall to pieces (BH)
Pe. Dn 2:35.
Haph. break in pieces
base
H1855 דְּקַק, דּוּק
1855 dqaq dek-ak'
(Aramaic) corresponding to 1854; to crumble or (trans.)
crush:--break to pieces.
see HEBREW for 01854
דְּקַק (de.qaq) — to break up.
1) to break into pieces, fall into pieces, be shattered
1a) (P'al) to be shattered
1b) (Aphel) to break into pieces
Adj — Verb · Hiphil · participle (active) feminine singularAVhrfsa
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
(nuach, menuchah, "cessation from motion," "peace," "quiet," etc.; anapausis, [@katapausis): "Rest" in the above sense is of frequent occurrence, and is the translation of several words with various applications and shades of meaning, chiefly of the words given above. It is applied to God as ceasing from the work of creating on the 7th day (Ge 2:2 f) ; as having His place of rest in the midst of His people in the temple (1Ch 28:2; Ps 132:8,14); as resting in His love among His people (Ze 3:17, the Revised Version margin "Hebrew, `be silent' "). The 7th day was to be one of rest (Ex 16:23; 31:15; see SABBATH); the land also was to have its rest in the 7th year (
Rest
(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).
(2.) Gr. anapausis, “rest from weariness” (Matt. 11:28).
(3.) Gr. anesis, “relaxation” (2 Thess. 1:7).
(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., “sabbath”), a rest like that of God when he had finished the work of creation.
In Ac 9:31, refers to the respite from persecution enjoyed by the Christians in Palestine, after the conversion of Saul of Tarsus, during the last two years of Caligula’s short reign, A. D. 39 and 40, when the Jews were so harassed by the attempts of the emperor to force them to worship him as a god, that they forbore to afflict the followers of Christ.
רְגַל (regal) means 'foot' in Hebrew and is related to the Aramaic word for foot as well. The entries consistently define it as a noun referring to the foot, with no significant disagreement among the lexicons.
[רְגַל] n.[f.] foot
base
H7271 רְגַל
7271 rgal reg-al'
(Aramaic) corresponding to 7272:--foot.
see HEBREW for 07272
רְגַל (re.gal) — foot.
foot
Aramaic of re.gel (רֶ֫גֶל "foot" H7272)
Adj | N-fp | Suff — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/Sp3fs
רְפַס (rēp̄as) means to tread or trample. It is primarily used as a verb in the P'al form, indicating the action of treading or trampling. The word is linked to the Aramaic term corresponding to another Hebrew root, but no specific Old Testament verses are cited in the entries.
[רְפַס] vb. tread, trample
base
H7512 רְפַס
7512 rphac ref-as'
(Aramaic) corresponding to 7511:--stamp.
see HEBREW for 07511
רְפַס (re.phas) — to tread.
1) to tread, trample
1a) (P'al) treading, trampling (participle)
Adj — Verb · Qal · participle (active) feminine singularAVqrfsa