Daniel 2:30 — Word Study
WLCוַאֲנָ֗ה לָ֤א בְחָכְמָה֙ דִּֽי־ אִיתַ֥י בִּי֙ מִן־ כָּל־ חַיַּיָּ֔א רָזָ֥א דְנָ֖ה גֱּלִ֣י לִ֑י לָהֵ֗ן עַל־ דִּבְרַת֙ דִּ֤י פִשְׁרָא֙ לְמַלְכָּ֣א יְהוֹדְע֔וּן וְרַעְיוֹנֵ֥י לִבְבָ֖ךְ תִּנְדַּֽע׃
BSAAnd to meʼănâʼ [to myself, personally] thisdên mysteryrâz [secret, hidden truth] has been revealedgᵉlâh [made known, uncovered] notlâʼ becausedîy I haveʼîythay more wisdomchokmâh [insight, understanding] thanmin any mankôl alivechay [living being, human] butlâhên in order thatʻal the interpretationpᵉshar [explanation, meaning] might be made knownyᵉdaʻ [revealed, communicated] to the kingmelek [ruler, monarch] and that you may understandyᵉdaʻ [know, comprehend] the thoughtsraʻyôwn [ideas, intentions] of your mindlᵉbab [heart, inner self]
| Greek | English | Parsing |
|---|---|---|
| וַאֲנָ֗ה | and I | Conjunction, pronoun |
| לָ֤א | not | Particle |
| בְחָכְמָה֙ | by wisdom | Preposition, noun common feminine singular absolute |
| דִּֽי־ | which | Conjunction |
| אִיתַ֥י | there | Noun common, both singular absolute |
| בִּי֙ | [is] in me | Preposition, suffix |
| מִן־ | more than | Preposition |
| כָּל־ | all | Noun common, both singular construct |
| חַיַּיָּ֔א | living [people] the | Particle |
| רָזָ֥א | secret the | Noun common both singular determined, particle |
| דְנָ֖ה | this | Particle |
| גֱּלִ֣י | it has been revealed | Verb plural, third person masculine singular |
| לִ֑י | to me | Preposition, suffix |
| לָהֵ֗ן | but | Conjunction |
| עַל־ | on | Preposition |
| דִּבְרַת֙ | [the] cause | Noun common, feminine singular construct |
| דִּ֤י | that | Conjunction |
| פִשְׁרָא֙ | interpretation the | Noun common both singular determined, particle |
| לְמַלְכָּ֣א | to king the | Preposition, noun common both singular determined, particle |
| יְהוֹדְע֔וּן | they will make known | Verb, Hiphil, imperfect third person masculine plural |
| וְרַעְיוֹנֵ֥י | and [the] thoughts of | Conjunction, noun common masculine plural construct |
| לִבְבָ֖ךְ | heart your | Noun common both singular construct, suffix |
| תִּנְדַּֽע׃ | you will know | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind. |
| KJV | But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. |
| ASV | But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart. |
| YLT | As to me — not for [any] wisdom that is in me above any living hath this secret been revealed to me; but for the intent that the interpretation to the king they make known, and the thoughts of thy heart thou dost know. |
| WEB | But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart. |
| BBE | As for me, this secret is not made clear to me because of any wisdom which I have more than any living man, but in order that the sense of the dream may be made clear to the king, and that you may have knowledge of the thoughts of your heart. |
Where they part company is תִּנְדַּֽע׃ — see How Translations Differ.
The sentence contains a main clause followed by subordinate clauses that explain the reasons and purposes behind the revelation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיְדַע
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:30
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 Interprets the King's Dreamgenerated
Daniel 2:30 reveals that Daniel acknowledges the revelation of the mystery as a divine act rather than a result of his own wisdom. This moment occurs as he prepares to explain the king's troubling dream, emphasizing the role of divine insight in understanding hidden truths. Daniel's role is to communicate this revelation clearly to the king, highlighting the importance of divine guidance in matters of interpretation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:16 | “I myself cannot do it,” Joseph replied, “but God will give Pharaoh a sound answer.” |
| 2 | Acts 3:12 | And when Peter saw this, he addressed the people: “Men of Israel, why are you surprised by this? Why do you stare at us as if by our own power or godliness we had made this man walk? |
| 3 | 1 Corinthians 15:8–12 | And last of all He appeared to me also, as to one of untimely birth. |
| 4 | Daniel 2:17–18 | Then Daniel returned to his house and explained the matter to his friends Hananiah, Mishael, and Azariah, |
| 5 | Isaiah 43:3–4 | For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your place. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — רָזָא, ra.Za'generated
The word רָזָא (H7328) means 'mystery' or 'secret.' It indicates something that is hidden or not easily understood, often requiring divine insight for revelation. In this context, it underscores the significance of the mystery being disclosed to Daniel, which he attributes to God's intervention.
This word appears in various contexts throughout the Old Testament, often relating to divine secrets or truths that are revealed to chosen individuals. The parsing as a noun shows it is a singular concept, emphasizing the particular mystery that Daniel is addressing.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB translates רָזָא as mystery, which is consistent with the KJV and ASV.
Where translations differ is in the rendering of תִּנְדַּֽע׃ — know (ASV, KJV) versus comprehend (NETB), indicating a slight variation in emphasis on the depth of understanding conveyed.
Sentence Structuregenerated
The verse consists of multiple clauses, with the main verb גֱּלִ֣י, it has been revealed, governing the structure. The sentence unfolds with a series of clauses that elaborate on the circumstances of the revelation, Daniel's humility, and the purpose of the interpretation.
The arrangement of the clauses emphasizes the contrast between Daniel's lack of personal wisdom and the divine source of the revelation, creating a clear structure that highlights the significance of God's role in the interpretation.
Septuagint Backgroundgenerated
In the Septuagint, רָזָא is rendered as μυστήριον, which carries the same meaning of 'mystery' or 'secret.' This choice reflects a consistent understanding of the term across both Hebrew and Greek texts, maintaining the emphasis on divine revelation.
The Greek translation captures the essence of the mystery being disclosed, aligning with the Hebrew context while also indicating the broader implications of such revelations in the Hellenistic world.
In plain words — the whole versegenerated
Daniel 2:30 explains that the mystery of the king's dream has been revealed to Daniel, not because of his own wisdom, but so that he can share its meaning with the king. This highlights the importance of divine insight in understanding hidden truths.
Frequently Asked Questionsgenerated
Daniel refers to the hidden meaning of the king's dream, which has been revealed to him by God.
He wants to make it clear that the revelation is a divine gift, not a personal achievement.
It shows that God is involved in the affairs of kings and can provide insight into their futures.
It demonstrates his humility and reliance on God rather than on his own abilities.
Reflection Questionsgenerated
- In what ways have I seen God reveal truths in my own life?
- How can I practice humility when I receive understanding or insight?
- What steps can I take to ensure I communicate clearly when sharing insights with others?
- How does recognizing God's role in understanding change my perspective on knowledge?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting that the mystery was revealed not because of Daniel's wisdom, but to manifest the interpretation to the king.
Verse 30. "Moreover this holy secret has not been revealed to me in virtue of any wisdom which inheres in me more than in all living men, but rather that the interpretation might be manifested to the king,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut as for me,.... As to the part I have in this affair, I can ascribe nothing to myself; it is all owing to the God of heaven, the recovery of the dream, and its interpretation: this secret is not
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFor their sakes that shall make known the interpretation to the king: some will have this relate to the Jews and the church of God, by whose prayers this was obtained; but the more plain sense is this, But that the interpretation may be manifest to the king, and that thou mayst know the thoughts of thy heart, that thou mayst be better instructed and satisfied in thy mind in this great secret, when thou seest the mind of God in it, and what it points at, and what thy duty is, and how to steer thy counsel and actions in this vast monarchy, and towards the afflicted church of God in it.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:30 But as for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.Ver. 30. But as for me, this secret is not revealed to me, &c.] So careful are God’ s best saints to give unto him all the glory, which they look upon as God’ s wife, in the enjoying whereof he is a "jealous God," admitting no co-rival in heaven or earth. "Thy talent hath gained ten talents," saith he in the Gospel; I have not done it. And, "Not I, but the grace of God that is in me," saith Paul. The glory of God and the good of his Church is the chief…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) For any wisdom—i.e., by reason of any wisdom of his own, but “for the sake of the king.”
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges30. Like Joseph (Genesis 40:8; Genesis 41:16), Daniel disclaims the power of interpreting dreams by his own wisdom. but for their sakes that shall make known, &c.] but to the intent that the interpretation may be made known to the king, and that thou mayest know, &c. (R.V.).
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut as for me - So far as I am concerned in this matter, or whatever skill or wisdom I may evince in the interpretation, it is not to be traced to myself.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27-30. The one God of heaven, who has power in Babylonia as well as in Palestine, has chosen to reveal his will to Nebuchadnezzar, and the secret of its meaning, which the wise men were correct in
Read Daniel Denison Whedon on Daniel 2 →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
And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind.
But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that you may know the thoughts of your heart.
And to me this mystery has been revealed, not because I have more wisdom than any man alive, but in order that the interpretation might be made known to the king, and that you may understand the thoughts of your mind.
As for me, this mystery was revealed to me not because I possess more wisdom than any other living person, but so that the king may understand the interpretation and comprehend the thoughts of your mind.
Tyndale line
But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.
But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.
But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart.
But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mayest know the thoughts of thy heart.
As for me, this secret is not shewed mee for any wisedome that I haue, more then any other liuing, but onely to shewe the King the interpretation, and that thou mightest knowe the thoughts of thine heart.
Strictly literal
And as for me, this secret is revealed to me, not by [any] wisdom that I have more than any living, but to the intent that the interpretation should be made known to the king, and that thou mightest know the thoughts of thy heart.
As to me — not for [any] wisdom that is in me above any living hath this secret been revealed to me; but for the intent that the interpretation to the king they make known, and the thoughts of thy heart thou dost know.
As for me—not for [any] wisdom that is in me above any living has this secret been revealed to me; but for the intent that the interpretation to the king they make known, and the thoughts of your heart you know.
But as for me, this secret hath not been revealed to me because of any wisdom that is in me more than in all other living; but for the sake that men might make known the interpretation to the king, and that thou mightest understand the thoughts of thy heart.
As for me, this mystery was not revealed to me because of any wisdom that I have more than any other living person. This mystery was revealed to me so that you, king, may understand the meaning, and so that you may know the thoughts deep within you.
From the Latin
To me also this secret is revealed, not by any wisdom that I have more than all men alive: but that the interpretation might be made manifest to the king, and thou mightest know the thoughts of thy mind.
Simplified
It's not because I have any more wisdom than anyone else that this mystery has been revealed to me, but to explain to Your Majesty what you were thinking about so you could understand.
As for me, this secret is not made clear to me because of any wisdom which I have more than any living man, but in order that the sense of the dream may be made clear to the king, and that you may have knowledge of the thoughts of your heart.
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 Dead Sea Scrolls largely agree in content, with the scrolls preserving the essential wording of the verse, although some words are supplied by an editor due to damage. The Septuagint offers a different word order but matches closely in meaning.
וַאֲנָ֗ה לָ֤א בְחָכְמָה֙ דִּֽי־ אִיתַ֥י בִּי֙ מִן־ כָּל־ חַיַּיָּ֔א רָזָ֥א דְנָ֖ה גֱּלִ֣י לִ֑י לָהֵ֗ן עַל־ דִּבְרַת֙ דִּ֤י פִשְׁרָא֙ לְמַלְכָּ֣א יְהוֹדְע֔וּן וְרַעְיוֹנֵ֥י לִבְבָ֖ךְ תִּנְדַּֽע׃
20 of the 23 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.
ואנה לא בחכמה די איתי ב׳י יתירא [מן] [כל] [חיי] [א] רז א דנה ל׳י גלי להן על דברת די פשר א למלכ א יהודעון ורעיני לבב׳ך [תנדע]
23 words on the leather — 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 2:30
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 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 | Pron — Conjunction · pronounAC/Pp1bs
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
חׇכְמָה (chokmah) means 'wisdom' in Hebrew. It is related to the Aramaic term for wisdom and is noted in various contexts within the Old Testament. The entries consistently define it as wisdom without significant disagreement among the lexicons.
חׇכְמָה n.f. wisdom
base
H2452 חׇכְמָה
2452 chokmah khok-maw'
(Aramaic) corresponding to 2451; wisdom:--wisdom.
see HEBREW for 02451
חׇכְמָה (chokh.mah) — wisdom.
wisdom
Aramaic of chokh.mah (חׇכְמָה "wisdom" H2451)
Adj | N-fs — Preposition · noun common feminine singular absoluteAR/Ncfsa
wiz'-dum:
1. Linguistic
2. History
3. Religious Basis
4. Ideals
5. Teaching of Christ
6. Remainder of the New Testament
(1) James
(2) Paul
7. Hypostasis
LITERATURE
1. Linguistic:
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words: bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew…
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
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
Adj — Noun common · both singular absoluteANcbsa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs
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
Adj — Noun common · both singular constructANcbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חַי (chay) means 'alive' or 'living' and can also refer to 'life' in a plural form. It is derived from the Aramaic root related to the concept of being alive. The entries consistently emphasize its connection to life and liveliness.
חַי adj. living (BH id.)
base
H2417 חַי
2417 chay khah'-ee
(Aramaic) from 2418; alive; also (as noun in plural)
life:--life, that liveth, living.
see HEBREW for 02418
חַי (chay) — living.
alive, living, life
Aramaic of chay (חַי "alive" H2416A)
Adj | Art — ParticleAAampd/Ta
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
רָז (raz) refers to a mystery or secret, derived from an unused Aramaic root that likely means to hide or attenuate. The entries emphasize its figurative use, indicating something concealed or not easily understood.
H7328 רָז
7328 raz rawz
(Aramaic) from an unused root probably meaning to attenuate,
i.e. (figuratively) hide; a mystery:--secret.
רָז (raz) — mystery.
secret
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
se'-kret: In Eze 7:22, English Versions of the Bible has "secret place" for (tsaphan), "hide," "treasure." A correct translation is, "They shall profane my cherished place" (Jerusalem), and there is no reference to the Holy of Holies. The other uses of "secret" in the Revised Version (British and American) are obvious, but Revised Version's corrections of the King James Version in Jud 13:18; 1Sa 5:9; Job 15:11 should be noted.
See MYSTERY
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
גְּלָא (glah) means to reveal, with nuances including revealing secrets and taking into exile. It is built from the root that also relates to carrying away. The entries indicate its use in both a general sense of revelation and a specific context of exile.
[גְּלָא, גְּלָה] vb. reveal
Pe. reveal secrets
Pᵉ‛îl revealed
Haph. take into exile
base
H1541 גְּלָא, גְּלָה reveal
1541 glah ghel-aw'
(Aramaic) or glat (Aramaic) {ghel-aw'}; corresponding to
1540:--bring over, carry away, reveal.
see HEBREW for 01540
גְּלָא (ge.lah) — to reveal.
1) to reveal
1a) (P'al) to reveal (secrets), be revealed
1b) (Aphel) to take into exile
Adj — Verb plural · third person masculine singularAVQp3ms
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs
לָהֵן (laḥen) is an Aramaic conjunction meaning 'except' or 'but.' It can also mean 'therefore' or 'however.' The entries suggest it is used to indicate exceptions or contrasts in a sentence.
לָהֵן conj. except, but
base
H3861 לָהֵן
3861 lawhen law-hane'
(Aramaic) corresponding to 3860; therefore; also
except:--but, except, save, therefore, wherefore.
see HEBREW for 03860
לָהֵן (la.hen) — except.
1) therefore
2) except, but
2a) except (with negative)
2b) however, but
Adj — ConjunctionAC
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
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
דִּבְרָה (dibrah) means 'cause' or 'reason' in Aramaic, corresponding to the Hebrew word דִּבְרָה (H1700). The entries indicate that it is a noun and emphasize its meaning related to intent or purpose.
[דִּבְרָה] n.f. cause, reason
base
H1701 דִּבְרָה
1701 dibrah dib-raw'
(Aramaic) corresponding to 1700:--intent, sake.
see HEBREW for 01700
דִּבְרָה (div.rah) — cause.
cause, reason
Aramaic of div.rah (דִּבְרָה "cause" H1700)
ANcfsc — Noun common · feminine singular constructANcfsc
kos: In both the King James Version and the Revised Version (British and American) "for this cause" (the King James Version "cause") occurs in Ex 9:16 as the rendering of ba`abhur zo'th = "in order that"; "to the end that"; so also in Da 2:12 for kol-qebhel denah, and in 2Ch 32:20 the King James Version for `al-zo'th, where RVS read "because of." In the New Testament the word is used adverbially in the translation of several Greek phrases: heneka toutou (Mt 19:5; Mr 10:7); dia touto, Joh 12:27; Ro 1:26; 13:6; 15:9…
→ See ACTIONS AT LAW
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
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
in-tur-pre-ta'-shun:
1. General Principles:
Is a generic term and may refer to any work of literature. Referred specifically to the sacred Scriptures, the science of interpretation is generally known as hermeneutics, while the practical application of the principles of this science is exegesis. In nearly all cases, interpretation has in mind the thoughts of another, and then, further, these thoughts expressed in another language than that of the interpreter. In this sense it is used in Biblical research. A person has interpreted the thoughts of another when he has in his own mind a correct reproduction or photograph of the thought as it was conceived in the mind of the original writer or speaker. It is accordingly a purely reproductive process, involving no originality of thought on the part of the interpreter. If the latter adds anything of his own it is eisegesis and not exegesis. The…
Revealing the true meaning of supernatural dreams, Ge 41:1-57 Da 2:4, unknown tongues, etc., 1Co 12:12,30 14:5,13.
For the right interpretation of the word of God, the chief requisites are, a renewed heart, supremely desirous to learn and do the will of God; the aid of the Holy Spirit, sought and gained; a firm conviction that the word of God should rule the erring season and heart of man; a diligent comparison of its different parts, for the light they throw upon each other; all reliable information as to the history and geography, the customs, laws, and languages, the public, domestic, and inner life of Bible times. Thus to study the Bible for one’s self is the privilege and duty of every one.
→ See TONGUES
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb · Hiphil · imperfect third person masculine pluralAVhi3mp
רַעְיוֹן (ra'yown) refers to a mental conception or thought, derived from the Aramaic root related to striving. The entries consistently emphasize its meaning as a form of cogitation or mental grasp.
[רַעְיוֹן] n.m. thought
base
H7476 רַעְיוֹן
7476 ra`yown rah-yone'
(Aramaic) corresponding to 7475; a grasp. i.e. (figuratively)
mental conception:--cogitation, thought.
see HEBREW for 07475
רַעְיוֹן (ra.yon) — thought.
thought
Aramaic of ra.yon (רַעְיוֹן "striving" H7475)
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…
לְבַב (leb-ab) means 'heart' and can also refer to the mind. It is an Aramaic term that corresponds to the Hebrew word for heart, לֵב (lev, H3824). The entries consistently define it as relating to the heart or mind.
לְבַב n.m. heart
base
H3825 לְבַב
3825 lbab leb-ab'
(Aramaic) corresponding to 3824:--heart.
see HEBREW for 03824
לְבַב (le.vav) — heart.
heart, mind
Aramaic of le.vav (לֵבָב "heart" H3824)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj — Verb · Qal · imperfect second person masculine singularAVqi2ms