Daniel 7:25 — Word Study
WLCוּמִלִּ֗ין לְצַ֤ד עִלָּאָה֙ יְמַלִּ֔ל וּלְקַדִּישֵׁ֥י עֶלְיוֹנִ֖ין יְבַלֵּ֑א וְיִסְבַּ֗ר לְהַשְׁנָיָה֙ זִמְנִ֣ין וְדָ֔ת וְיִתְיַהֲב֣וּן בִּידֵ֔הּ עַד־ עִדָּ֥ן וְעִדָּנִ֖ין וּפְלַ֥ג עִדָּֽן׃
BSAHe will speak outmᵉlal [words of blasphemy, great words] againsttsad the Most Highʻillay [the Supreme God, Elohim] and oppressbᵉlâʼ△ [wear out, harass] the saintsqaddîysh [holy ones, set apart] of the Most Highʻelyôwn intendingçᵉbar△▸ [thinking, planning] to changeshᵉnâʼ [alter, modify] the appointed timeszᵉmân [scheduled seasons, festivals] and lawsdâth [decrees, commandments] and [the saints] will be givenyᵉhab▸ into his handyad [power, control] forʻad a timeʻiddân [a year, a season] and timesʻiddân [years, seasons] and halfpᵉlag△ a timeʻiddân [half a year, a short season]
| Greek | English | Parsing |
|---|---|---|
| וּמִלִּ֗ין | and words | Conjunction, noun common masculine plural absolute |
| לְצַ֤ד | to [the] side of | Preposition, noun common both singular construct |
| עִלָּאָה֙ | Most High the | Particle |
| יְמַלִּ֔ל | he will speak | Verb, Piel, imperfect third person masculine singular |
| וּלְקַדִּישֵׁ֥י | and the object marker [the] holy [ones] of | Conjunction, preposition |
| עֶלְיוֹנִ֖ין | [the] Most High | Adj |
| יְבַלֵּ֑א | he will wear out | Verb, Piel, imperfect third person masculine singular |
| וְיִסְבַּ֗ר | so he may think | Conjunction, verb qal third person masculine singular |
| לְהַשְׁנָיָה֙ | to change | Preposition, verb hiphil infinitive construct common |
| זִמְנִ֣ין | appointed times | Noun common, masculine plural absolute |
| וְדָ֔ת | and law | Conjunction, noun common both singular absolute |
| וְיִתְיַהֲב֣וּן | so they may be given | Conjunction, verb third person masculine plural |
| בִּידֵ֔הּ | in hand his | Preposition, noun common both singular construct, suffix |
| עַד־ | until | Preposition |
| עִדָּ֥ן | a time | Noun common, both singular absolute |
| וְעִדָּנִ֖ין | and times | Conjunction, noun common masculine plural absolute |
| וּפְלַ֥ג | and half of | Conjunction, noun common both singular construct |
| עִדָּֽן׃ | a time | Noun common, both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time. |
| KJV | And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. |
| ASV | And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time. |
| YLT | and words as an adversary of the Most High it doth speak, and the saints of the Most High it doth wear out, and it hopeth to change seasons and law; and they are given into its hand, till a time, and times, and a division of a time. |
| WEB | He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and they will be given into his hand until a time and times and half a time. |
| BBE | And he will say words against the Most High, attempting to put an end to the saints of the Most High; and he will have the idea of changing times and law; and the saints will be given into his hands for a time and times and half a time. |
Where they part company is יְמַלִּ֔ל — see How Translations Differ.
The structure features a main clause with several subordinate phrases that detail the antagonist's actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמְלַל
The sentence as the grammar sees it Open the tree ›
3 of 18 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 7:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Prophecy of Danielgenerated
Daniel 7:25 describes a future ruler who will speak blasphemous words against God, oppressing His holy ones and attempting to change sacred laws and times. This prophecy fits within a larger narrative about the end times and the ultimate sovereignty of God over all kingdoms, as seen in the surrounding verses, particularly Daniel 7:24 and Daniel 7:26.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:8–20 | While I was contemplating the horns, suddenly another horn, a little one, came up among them, and three of the first horns were uprooted before it. This horn had eyes like those of a man and a mouth that spoke words of arrogance. |
| 2 | Daniel 8:24–25 | His power will be great, but it will not be his own. He will cause terrible destruction and succeed in whatever he does. He will destroy the mighty men along with the holy people. |
| 3 | Daniel 11:28–30 | The king of the North will return to his land with great wealth, but his heart will be set against the holy covenant; so he will do damage and return to his own land. |
| 4 | Isaiah 37:23 | Whom have you taunted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! |
| 5 | 2 Thessalonians 2:4 | He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — יְמַלִּ֔ל, ye.ma.Lilgenerated
The verb יְמַלִּ֔ל (ye.ma.Lil) means 'he will speak' and is derived from the root מְלַל (melal), which also means to speak or say. This verb is in the imperfect tense, indicating an action that will take place in the future.
In this context, it highlights the blasphemous speech of the antagonist against the Most High, emphasizing the gravity of his words and their implications for the saints.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses he will speak for יְמַלִּ֔ל and aligns with other translations like the NETB and WEB. The KJV and NWB opt for great words, emphasizing the nature of the speech.
For יְבַלֵּ֑א, the BSB and others use wear out, while the NETB translates it as harass, indicating a difference in nuance regarding the antagonist's actions.
Sentence Structuregenerated
The main verb of the verse is יְמַלִּ֔ל, he will speak, which governs the actions described in the clauses that follow. The structure includes several phrases that elaborate on the subject's actions and intentions.
The arrangement emphasizes the antagonist's blasphemy and oppression, with the object of his speech being the Most High and His saints, showcasing the direct conflict between divine authority and earthly power.
Septuagint Backgroundgenerated
The Septuagint translates יְמַלִּ֔ל as λαλήσει (lalēsei), which also means 'he will speak.' This choice maintains the focus on verbal expression, aligning closely with the Hebrew meaning.
The use of κατατρίψει for יְבַלֵּ֑א indicates a nuance of oppression or weariness, suggesting a more intense form of harassment than the Hebrew alone might imply.
In plain words — the whole versegenerated
Daniel 7:25 describes a future ruler who will speak against God and oppress His people, intending to change sacred times and laws. The verse warns that the saints will be given into his control for a specific period, highlighting the conflict between divine authority and earthly powers.
Frequently Asked Questionsgenerated
This indicates a direct challenge to God's authority, where the antagonist uses blasphemous language to undermine the divine.
The saints refer to God's holy ones, those who are set apart for His purposes and who will face oppression from this future ruler.
This implies an attempt to alter the sacred practices and decrees established by God, which is a significant act of rebellion.
The phrases 'a time, and times, and half a time' suggest a specific duration of persecution that will occur before God's ultimate intervention.
Reflection Questionsgenerated
- How can we recognize and stand against blasphemy in our own lives?
- What does it mean to be a saint in today's context, and how can we support one another?
- In what ways do we see attempts to change sacred laws and practices in our society?
- How can we prepare for potential oppression or challenges to our faith?
The early church on this verse — how the Fathers read it
Early Christian writers reference this verse to discuss the nature of the coming antagonist and the implications for the faithful, as seen in quotations from Justin Martyr, Hippolytus of Rome, and Ephrem the Syrian.
If, sirs, it were not said by the Scriptures which I have already quoted, that His form was inglorious, and His generation not declared, and that for His death the rich would suffer death, and with His stripes we should be healed,Early Church Fathers on Daniel 7 →
"Until a time, and times, and the dividing of time." This denotes three years and a half.Early Church Fathers on Daniel 7 →
He will prevent the priests from performing their duties and holy service. “And [he] shall attempt to change the sacred seasons and the law,” which means he shall attempt to delete the holy laws of God and to abolish the traditional…Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he shall speak great words against the most High,.... Or, "at the side of the most High" (p); setting himself up as a rival, and upon an equality with him; taking the names and characters of
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe numbers of Daniel and John seem to agree. Daniel was certainly prophetical in these things, and his prophecy reacheth to the end of times, even of antichrist’ s reign. I will not deny but Antiochus might be a type and forerunner of antichrist, and did many things against the Jewish church, with craft, cruelty, and blasphemy; but he was no part of the fourth, but of the third beast; whereas Daniel here points mainly at the Roman power and persecution, especially by the little horn, which lasted to his ruin; after which it is clear the Lord Christ will reign in and over his saints much more gloriously; which the Jews will never be beaten from, because there are so many signal places in…
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:25 And he shall speak [great] words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.Ver. 25. And he shall speak great words.] As Pope Julius III did, when he called for his pork flesh, forbidden him by his physician as naught for his gout, al despito di Dio, in despite of God; and missing a cold peacock which he commanded to be set up for his supper, he raged extremely at his steward; and being desired to be more patient, he replied, If God were so angry with our first parents for an apple, may not I, who am his vicar, be so much more for…
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And he shall speak.—The marks of identification of the little horn are—(1) blasphemy of God; (2) persecution and affliction of the saints; (3) attempts, apparently ineffectual (he will “think to change”), against all institutions, whether of Divine or human authority: in short, a general spirit of lawlessness and unbelief. It appears that the little horn, the Antichrist of the last days, or the beast, will be successful for a time in his blasphemies and persecutions, but in the end he will be destroyed. (See 2 Thessalonians 2:8.) Time and times and the dividing of time.—This is frequently explained to mean three years and a half. Those who adopt this explanation assume that by “times”…
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. He shall speak great words against the Most High] Sermones quasi Deus loquetur; "He shall speak as if he were God." So St. Jerome quotes from Symmachus. To none can this apply so well or so fully as to the popes of Rome. They have assumed infallibility, which belongs only to God. They profess to forgive sins, which belongs only to God. They profess to open and shut heaven, which belongs only to God. They profess to be higher than all the kings of the earth, which belongs only to God. And they go beyond God in pretending to loose whole nations from their oath of allegiance to their kings, when such kings do not please them! And they go against God when they give indulgences for…
Read AdamClarke on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges25. Expansion of the ‘great things’ of Daniel 7:8 end. He will blaspheme the Most High (cf. Daniel 11:36 ‘will speak marvellous things against the God of gods’), and seek to ruin His saints. wear away] LXX, κατατρίψει. An expressive figure for continuous persecution and vexation. The idea of the word is to wear or rub away, applied often to clothes (Deuteronomy 8:4; Joshua 9:13; Isaiah 50:9, al.), though in the usual rendering of A.V., R.V., ‘wax old,’ this is unfortunately obliterated. Cf. Job 13:28 ‘and he, like a rotten thing, weareth (or falleth) away’; 1 Chronicles 17:9 ‘neither shall the children of unrighteousness any more wear them away’ (altered from the ‘afflict’ of 2 Samuel…
Read Cambridge on Daniel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Antiochus Epiphanes is said (xi, 36) to “speak marvelous things against the God of gods,” and Jewish history is full of his brutal impieties and persecutions which wore out the saints (1 Macc. i and ii; 2 Macc.
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
He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time.
He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and they will be given into his hand until a time and times and half a time.
He will speak out against the Most High and oppress the saints of the Most High, intending to change the appointed times and laws; and the saints will be given into his hand for a time, and times, and half a time.
He will speak words against the Most High. He will harass the holy ones of the Most High continually. His intention will be to change times established by law. They will be delivered into his hand For a time, times, and half a time.
Tyndale line
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time.
And he shall speak words against the Most High, and shall wear out the saints of the Most High: and he shall think to change the times and the law; and they shall be given into his hand until a time and times and half a time.
And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time.
And shall speake wordes against the most High, and shall consume the Saintes of the most High, and thinke that he may change times and lawes, and they shalbe giuen into his hand, vntill a time, and times and the deuiding of time.
Strictly literal
And he shall speak words against the Most High, and shall wear out the saints of the most high [places], and think to change seasons and the law; and they shall be given into his hand until a time and times and a half time.
and words as an adversary of the Most High it doth speak, and the saints of the Most High it doth wear out, and it hopeth to change seasons and law; and they are given into its hand, till a time, and times, and a division of a time.
and it speaks words as an adversary of the Most High, and it wears out the saints of the Most High, and it hopes to change seasons and law; and they are given into its hand, until a time, and times, and a division of a time.
And he will speak words against the Most High, and the saints of the Most High will he oppress, and think to change the festivals and the law: and they will be given up into his hand until a time and times and half a time.
He will speak words against the Most High and will oppress the holy people of the Most High God. He will try to change the festivals and the law. These things will be given into his hand for one year, two years, and half a year.
From the Latin
And he shall speak words against the High One, and shall crush the saints of the most High: and he shall think himself able to change times and laws, and they shall be delivered into his hand until a time, and times, and half a time.
Simplified
He will speak words of defiance against the Most High and oppress the dedicated people of the Most High, and attempt to change times and laws, and they will be placed under his power for a time, two times, and half a time.
And he will say words against the Most High, attempting to put an end to the saints of the Most High; and he will have the idea of changing times and law; and the saints will be given into his hands for a time and times and half a time.
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 agree in their wording for this verse, with the Septuagint providing a direct correspondence to the Hebrew. The Dead Sea Scrolls fragment shows partial agreement, with some words restored by an editor.
וּמִלִּ֗ין לְצַ֤ד עִלָּאָה֙ יְמַלִּ֔ל וּלְקַדִּישֵׁ֥י עֶלְיוֹנִ֖ין יְבַלֵּ֑א וְיִסְבַּ֗ר לְהַשְׁנָיָה֙ זִמְנִ֣ין וְדָ֔ת וְיִתְיַהֲב֣וּן בִּידֵ֔הּ עַד־ עִדָּ֥ן וְעִדָּנִ֖ין וּפְלַ֥ג עִדָּֽן׃
18 of the 18 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.
[זמנין] [ודת] [ויתיהבון] [ביד׳ה] [עד] עדן עדנין ופלג עדן
9 words of the verse are on this fragment — 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 7:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
AC/Ncmpa — Conjunction · noun common masculine plural absoluteAC/Ncmpa
צַד (tsad) primarily means 'side' and can also be used adverbially to indicate position, such as 'against' or 'concerning.' The entries suggest a straightforward usage related to physical or metaphorical sides, with no significant disagreement among the lexicons.
H6655 צַד
6655 tsad tsad
(Aramaic) corresponding to 6654; used adverbially (with
preposition) at or upon the side of:--against, concerning.
see HEBREW for 06654
צַד (tsad) — side.
1) side
2) (CLBL) beside
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…
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
Adj | Art — ParticleAAabsd/Ta
מְלַל (melal) is an Aramaic verb meaning 'to speak' or 'to say.' It is related to the Hebrew word מָלַל (malal, Strong's H4448), which carries a similar meaning. The entries consistently emphasize its usage in the context of speaking.
[מְלַל] vb. Pa. speak, say
base
H4449 מְלַל
4449 mlal mel-al'
(Aramaic) corresponding to 4448; to speak:--say,
speak(-ing).
see HEBREW for 04448
מְלַל (me.lal) — to speak.
(Pael) to speak, say
Aramaic of ma.lal (מָלַל "to speak" H4448A)
Adj — Verb · Piel · imperfect third person masculine singularAVpi3ms
The Hebrew word קַדִּישׁ (*qaddiysh*) means 'holy' or 'saint.' It is derived from a root that conveys the idea of being separate or set apart. The entries indicate that it can refer to angels or saints, and it is linked to the concept of holiness in the Old Testament.
קַדִּישׁ adj. holy
base
H6922 קַדִּישׁ
6922 qaddiysh kad-deesh'
(Aramaic) corresponding to 6918. --holy (One), saint.
see HEBREW for 06918
קַדִּישׁ (qad.dish) — holy.
1) holy, separate
2) (TWOT) angels, saints
Adj | Prep | Adj — Conjunction · prepositionAC/R/Aampc
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…
עֶלְיוֹן (elyown) means 'Most High' and refers to the Supreme. It is an adjective used in the context of God, often highlighting His exalted status. The term has Aramaic roots and is linked to the name of the LORD. The entries consistently emphasize its meaning as the highest or supreme being.
[עֶלְיוֹן] adj. id. [xp.ae.ac] (BH id.);—pl. of God
base
H5946 עֶלְיוֹן
5946 `elyown el-yone'
(Aramaic) corresponding to 5945; the Supreme:--Most high.
see HEBREW for 05945
עֶלְיוֹן (el.yon) — Most High.
Aramaic of ye.ho.vah (יהוה "LORD" H3068)
This name means the Highest,
Adj — AdjAAampa
בְּלָא (*bla'*) means to wear out or afflict, particularly in a mental sense. It appears in the context of harassing or constantly wearing away, as noted in Daniel 7:25. The entries indicate that this word is used in a figurative manner, primarily in Aramaic.
[בְּלָא] vb. Pa. wear away, out;—Dn 7:25
ref
H1080 בְּלָא
1080 bla' bel-aw'
(Aramaic) corresponding to 1086 (but used only in a mental
sense); to afflict:--wear out.
see HEBREW for 01086
בְּלָא (be.la) — to wear out.
1) (Pael) to wear away, wear out
1a) to harass constantly (fig.)
Adj — Verb · Piel · imperfect third person masculine singularAVpi3ms
סְבַר (sevar) is a verb meaning to think or intend. It is derived from a primitive Aramaic root, indicating a sense of hope or bearing in mind. The word appears in the context of Daniel 7:25, where it reflects the act of intending or considering.
[סְבַר] vb. think, intend;—Pe. Dn 7:25
ref
H5452 סְבַר
5452 cbar seb-ar'
(Aramaic) a primitive root; to bear in mind, i.e.
hope:--think.
סְבַר (se.var) — to intend.
(P'al) to think, intend
Aramaic of sa.var (שָׂבַר "to await" H7663B)
Adj | V-Qal-Imperf-3ms — Conjunction · verb qal third person masculine singularAC/Vqu3ms
think: The Old Testament often translates 'amar, "to say," meaning what one says to himself, and hence, a definite and clearly formulated decision or purpose (Ge 20:11; Nu 24:4; Ru 4:4, etc.), illustrated by the, change made by the Revised Version (British and American) in the King James Version of Es 6:6, where "thought in his heart" becomes "said in his heart." In other passages, for chashabh, damah, or zamam, indicating the result of mental activity, as in an intention or estimate formed after careful deliberation (compare Ecclesiasticus 18:25); In the New Testament, most, frequently for dokeo, "to be of the opinion, "suppose," literally, "seem" (
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 | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonAR/Vhcc
chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.:
זְמַן (zeman) refers to 'time' or a 'set time' and is derived from the related word זְמַן (zeman) in Hebrew. The entries indicate that it covers the concept of seasons and specific times, with its usage found in Aramaic contexts.
H2166 זְמַן, זְמָן
2166 zman zem-awn'
(Aramaic) from 2165; the same as 2165:--season, time.
see HEBREW for 02165
see HEBREW for 02165
זְמַן (ze.man) — time.
a set time, time, season
Aramaic of ze.man (זְמָ֑ן "time" H2165)
Adj — Noun common · masculine plural absoluteANcmpa
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)
Adj | N-fs — Conjunction · noun common both singular absoluteAC/Ncbsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj | V-u-Imperf-3mp — Conjunction · verb third person masculine pluralAC/Vuu3mp
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
Adj | N-fs | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3ms
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj — PrepositionAR
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj — Noun common · both singular absoluteANcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj | N-mp — Conjunction · noun common masculine plural absoluteAC/Ncmpa
פְּלַג (plag) means 'half' and is derived from the related word פָּלַג (palag). It appears in the context of dividing, specifically noted in Daniel 7:25. The entries consistently emphasize its meaning related to division.
פְּלַג n.[m.] half;—cstr. Dn 7:25.
ref
H6387 פְּלַג
6387 plag pel-ag'
(Aramaic) from 6386; a half:--dividing.
see HEBREW for 06386
פְּלַג (pe.lag) — half.
half
Adj | N-ms — Conjunction · noun common both singular constructAC/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…
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj — Noun common · both singular absoluteANcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.