Daniel 2:47 — Word Study
WLCעָנֵה֩ מַלְכָּ֨א לְדָנִיֵּ֜אל וְאָמַ֗ר מִן־ קְשֹׁט֙ דִּ֣י אֱלָהֲכ֗וֹן ה֣וּא אֱלָ֧הּ אֱלָהִ֛ין וּמָרֵ֥א מַלְכִ֖ין וְגָלֵ֣ה רָזִ֑ין דִּ֣י יְכֵ֔לְתָּ לְמִגְלֵ֖א רָזָ֥ה דְנָֽה׃
BSAThe kingmelek [ruler, monarch] saidʻănâh to DanielDânîyêʼl Your Godʼĕlâhh [Elohim, the supreme deity] is trulymin [of a truth, certainly] the Godʼĕlâhh [Lord of all] of godsʼĕlâhh [heathen deities, false gods] and Lordmârêʼ [Master, Sovereign] of kingsmelek [rulers, authorities] the Revealergᵉlâh [One who uncovers secrets] of Mysteriesrâz [hidden truths, secrets] sincedîy you were ableyᵉkêl [had the power, were enabled] to revealgᵉlâh [make known, uncover] thisdên mysteryrâz [hidden truth, secret]
| Greek | English | Parsing |
|---|---|---|
| עָנֵה֩ | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּ֨א | king the | Noun common both singular determined, particle |
| לְדָנִיֵּ֜אל | to Daniel | Preposition, noun proper masculine |
| וְאָמַ֗ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| מִן־ | from | Preposition |
| קְשֹׁט֙ | truth | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| אֱלָהֲכ֗וֹן | God your | Noun common both singular construct, suffix |
| ה֣וּא | he | Pronoun |
| אֱלָ֧הּ | [is the] God of | Noun common, both singular construct |
| אֱלָהִ֛ין | gods | Noun common, masculine plural absolute |
| וּמָרֵ֥א | and [the] lord of | Conjunction, noun common both singular construct |
| מַלְכִ֖ין | kings | Noun common, masculine plural absolute |
| וְגָלֵ֣ה | and [one who] reveals | Conjunction, verb qal participle (active) masculine singular |
| רָזִ֑ין | secrets | Noun common, masculine plural absolute |
| דִּ֣י | that | Conjunction |
| יְכֵ֔לְתָּ | you have been able | Verb, Qal, perfect second person masculine singular |
| לְמִגְלֵ֖א | to reveal | Preposition, verb qal infinitive construct common |
| רָזָ֥ה | secret the | Noun common both singular determined, particle |
| דְנָֽה׃ | this | Particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king said to Daniel, “Your God is truly the God of gods and Lord of kings, the Revealer of Mysteries, since you were able to reveal this mystery.” |
| KJV | The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. |
| ASV | The king answered unto Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret. |
| YLT | The king hath answered Daniel and said, 'Of a truth [it is] that your God is a God of gods, and a Lord of kings, and a revealer of secrets, since thou hast been able to reveal this secret.' |
| WEB | The king answered to Daniel, and said, “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.” |
| BBE | And the king made answer to Daniel and said, Truly, your God is a God of gods and a Lord of kings, and an unveiler of secrets, for you have been able to make this secret clear. |
Where they part company is מִן־ — see How Translations Differ.
The sentence is structured around the king's declaration, with a main clause followed by several descriptive phrases and a reason clause.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbעֲנָה
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 2:47
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 — Nebuchadnezzar's Acknowledgment of Godgenerated
Daniel 2:47 captures King Nebuchadnezzar's recognition of Daniel's God as the ultimate authority, following Daniel's remarkable ability to interpret the king's dream. This moment signifies a turning point, as the king acknowledges the supremacy of the God of Israel in a polytheistic culture, contrasting his previous beliefs. This acknowledgment leads to Daniel's elevation in Babylonian society, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 11:36 | Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the time of wrath is completed, for what has been decreed must be accomplished. |
| 2 | Deuteronomy 10:17 | For the LORD your God is God of gods and Lord of lords, the great, mighty, and awesome God, showing no partiality and accepting no bribe. |
| 3 | Joshua 22:22 | “The LORD, the Mighty One, is God! The LORD, the Mighty One, is God! He knows, and may Israel also know. If this was in rebellion or breach of faith against the LORD, do not spare us today. |
| 4 | Psalm 136:2 | Give thanks to the God of gods. His loving devotion endures forever. |
| 5 | Daniel 2:37 | You, O king, are the king of kings, to whom the God of heaven has given sovereignty, power, strength, and glory. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — אֱלָהֲכ֗וֹן, 'e.la.ha.Khongenerated
The word אֱלָהֲכ֗וֹן ('e.la.ha.Khon) translates to 'your God,' indicating a personal relationship between Daniel and the divine. It emphasizes the king's recognition of Daniel's God as the supreme deity among many, highlighting the distinctiveness of the God of Israel.
This construct form combines the noun for God with a possessive suffix, underscoring the personal nature of the relationship. The parsing as a common noun in the singular construct form indicates its use in a possessive context, reinforcing the idea of ownership and reverence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the term your God consistently across translations. The KJV and ASV also reflect this acknowledgment of God’s authority.
Where translations differ is in the rendering of מִן־ — min-. The BSB and KJV use of a truth, while the NETB opts for certainly, indicating a slight variation in emphasis.
Sentence Structuregenerated
The main clause is governed by the verb אָמַ֗ר, and said, with several phrases expanding on the subject and object. The structure highlights the king's declaration, with the subject being Nebuchadnezzar and the predicate detailing the attributes of Daniel's God.
The sentence flows logically from the king's acknowledgment of Daniel's abilities to his proclamation of God's supremacy, with the order emphasizing the importance of the revelation.
Septuagint Backgroundgenerated
The Septuagint translates אֱלָהֲכ֗וֹן as θεὸς (Theos), indicating a direct recognition of God's divinity. This choice aligns with the Greek understanding of divinity, reinforcing the idea of the God of Israel as the ultimate deity.
The term μυστήρια is used for רָזִ֑ין, showing a consistent interpretation of secrets or mysteries, which reflects the broader Greek philosophical context of hidden knowledge.
In plain words — the whole versegenerated
Daniel 2:47 shows King Nebuchadnezzar acknowledging Daniel's God as the supreme deity. The king recognizes that Daniel's ability to reveal secrets comes from God, who is above all other gods and rulers.
Frequently Asked Questionsgenerated
The king is acknowledging that Daniel's God is superior to all other deities he knows, affirming the unique power and authority of the God of Israel.
This title reflects God's ability to disclose hidden truths, particularly in the context of Daniel interpreting the king's dream, demonstrating divine wisdom.
Nebuchadnezzar's recognition of Daniel's God leads to Daniel's promotion and increased authority in Babylon, showcasing the influence of divine revelation on human affairs.
This phrase highlights Daniel's unique ability, granted by God, to interpret dreams and mysteries, setting him apart from the other wise men in Babylon.
Reflection Questionsgenerated
- In what ways have I seen God's power revealed in my life, similar to Daniel's experience?
- How can I acknowledge God's authority in my daily decisions and interactions?
- What mysteries or challenges in my life do I need to bring to God for revelation?
- How can I share the knowledge of God's supremacy with others around me?
The early church on this verse — how the Fathers read it
The early Church Fathers reference this verse to discuss the nature of prophecy and revelation, illustrating its significance in understanding God's authority.
Prophecy is both free from reproach among the unbelievers and has very great credit and usefulness. For none will say in regard to prophesying, “they are mad,” nor will anyone deride them that prophesy, but, on the contrary,Early Church Fathers on Daniel 2 →
The king here does not say, “What must I do to be saved?” but the teaching is more obvious in his case than any language whatever. He immediately becomes a proclaimer; he does not need to be instructed like the jailor.Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:47 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king answered unto Daniel,.... By which it appears that Daniel interposed and expostulated with the king, and prevented the oblation to him as a god, and instructed him in the knowledge of the
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA God of gods; the greatest and supreme God of all the world, above Baal, or Bel, and above all other gods. A Lord of kings; the word is Maron or Maran, which in the Syriac signifies Lord, or high Lord, seeing he is the highest King of all the earth. He makes, overrules, and pulls down whom he will, 19:16: by this he gathers that God is a revealer of secrets, ,5-8. A revealer of secrets; is supreme God, because he knows, and foreknows, and decrees all things future. Seeing thou couldest reveal this secret; therefore Daniel had it from God, who revealed it to him, which here the king confesseth.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:47 The king answered unto Daniel, and said, Of a truth [it is], that your God [is] a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.Ver. 47. The king answered unto Daniel.] Who dissuaded him, with all his might, from doing on that sort, and inculcated that God was the chief doer. Of a truth it is, that your God is a God of gods.] Hoc fuit momentaneum, saith Calvin; this was but a flash, such as was found in Pharaoh, Saul, and other temporaries; for if it had been in truth, he would not have set up the golden idol, &c. Nevertheless Nebuchadnezzar showed more ingenuity than our stiff unpersuadable refractories, and especially than…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(47) God of gods.—He does not acknowledge Jehovah as the true God, but deems Him worthy of a place in the Babylonian Pantheon.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 47. Your God is a God of gods] He is greater than all others. And a Lord of kings] He governs both in heaven and earth.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges47. a God … a Lord] the God … the Lord. Nebuchadnezzar acknowledges the supremacy of Daniel’s God over all other gods, and His sovereignty over all kings. ‘Lord of lords’ (bêl bêlê), and ‘Lord of gods’ (bêl ilâni), are titles often given by the Babylonian kings (including Nebuchadnezzar) to Marduk, the supreme god of Babylon; but it is doubtful whether the terms here used were chosen with allusion to the fact. ‘God of gods,’ as Deuteronomy 10:17; Psalms 136:2; ch. Daniel 11:36. a revealer of secrets] as Daniel had averred, Daniel 2:28; cf. Daniel 5:22. couldest] better, hast been able to.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king answered unto Daniel - Answered either what he had said in the interpretation of the dream, or “possibly” something that he had said in regard to the impropriety of offering this homage to him.
Read Albert Barnes 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
The king said to Daniel, “Your God is truly the God of gods and Lord of kings, the Revealer of Mysteries, since you were able to reveal this mystery.”
The king answered to Daniel, and said, “Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.”
The king said to Daniel, “Your God is truly the God of gods and Lord of kings, the Revealer of Mysteries, since you were able to reveal this mystery.”
The king replied to Daniel, “Certainly your God is a God of gods and Lord of kings and revealer of mysteries, for you were able to reveal this mystery!”
Tyndale line
The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.
The king answered unto Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret.
The king answered unto Daniel, and said, Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, sing thou hast been able to reveal this secret.
The king answered to Daniel, and said, Of a truth it is , that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldst reveal this secret.
Also the King answered vnto Daniel, and said, I know of a trueth that your God is a God of gods, and the Lord of Kings, and the reueiler of secrets, seeing thou couldest open this secret.
Strictly literal
The king answered Daniel and said, Of a truth it is that your God is the God of gods, and the Lord of kings, and a revealer of secrets, because thou wast able to reveal this secret.
The king hath answered Daniel and said, 'Of a truth [it is] that your God is a God of gods, and a Lord of kings, and a revealer of secrets, since thou hast been able to reveal this secret.'
The king has answered Daniel and said, “Of a truth [it is] that your God is a God of gods, and a Lord of kings, and a revealer of secrets, since you have been able to reveal this secret.”
The king answered unto Daniel, and said, Of a truth it is, that your God is the God of gods, and the Lord of kings, and the revealer of secrets; because thou hast been able to reveal this secret.
The king said to Daniel, “Truly your God is the God of gods, the Lord of kings, and the one who reveals mysteries, for you have been able to reveal this mystery.”
From the Latin
And the king spoke to Daniel, and said: Verily your God is the God of gods, and Lord of kings, and a revealer of hidden things: seeing thou couldst discover this secret.
Simplified
The king said to Daniel, “Truly, your God is the God of gods, the Lord of kings, the revealer of mysteries, for you have been able to reveal this mystery.”
And the king made answer to Daniel and said, Truly, your God is a God of gods and a Lord of kings, and an unveiler of secrets, for you have been able to make this secret clear.
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 of Daniel 2:47 states that the king acknowledges Daniel's God as the true God of gods and Lord of kings, emphasizing His role as the Revealer of Mysteries. The Septuagint, while not providing a complete text, aligns closely with the Masoretic Text in meaning, although its word order and articles differ due to its translation style. The Dead Sea Scrolls (4Q112) contain fragments that correspond closely to the Masoretic Text, affirming the same key elements, though some words are partially restored or supplied by an editor. Overall, the Masoretic Text, Septuagint, and Dead Sea Scrolls largely agree in their portrayal of the king's proclamation about God, with minor variations in wording and structure.
עָנֵה֩ מַלְכָּ֨א לְדָנִיֵּ֜אל וְאָמַ֗ר מִן־ קְשֹׁט֙ דִּ֣י אֱלָהֲכ֗וֹן ה֣וּא אֱלָ֧הּ אֱלָהִ֛ין וּמָרֵ֥א מַלְכִ֖ין וְגָלֵ֣ה רָזִ֑ין דִּ֣י יְכֵ֔לְתָּ לְמִגְלֵ֖א רָזָ֥ה דְנָֽה׃
14 of the 20 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.
[ענה] [מלכ] [א] [לדניאל] [ואמר] [מן] [קשט] [די] [אלה׳כון] [הוא] [אלה] [אלהין] [ומרא] [מלכין] [וגלה] [רזין] [די] [יכלת] [למגלא] רז [א] [דנה]
nothing on the leather here — 1 partly restored, 21 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 2:47
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.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
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 | Art — Noun common both singular determined · particleANcbsd/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…
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Adj | N-proper — Preposition · noun proper masculineAR/Npm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
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
קְשֹׁט n.[m.] truth
base
H7187 קְשֹׁט, קְשׁוֹט
7187 qshowt kesh-ote'
(Aramaic) or qshot (Aramaic) {kesh-ote'}; corresponding to
7189; fidelity:--truth.
see HEBREW for 07189
קְשֹׁט (qe.shot) — truth.
truth
Aramaic of qosh.te (קֹשְׁטְ "truth" H7189B)
ANcbsa — Noun common · both singular absoluteANcbsa
trooth (`emeth, emunah, primary idea of "firmness," "stability" (compare Ex 17:12), hence "constancy," "faithfulness," etc.; the Septuagint's Apocrypha and the New Testament, aletheia (Ro 3:7), pistis (Ro 3:3); in adjectival and adverbial sense, "in truth," "of a truth," "faithful," etc.; alethos (Lu 21:3; Joh 6:14; 7:40; 1Th 2:13); alethinos (Joh 17:3); ontos (1Co 14:25); pistos (1Ti 3:1); in the King James…
Truth
Used in various senses in Scripture. In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called “the truth of the gospel” (Gal. 2:5), “the truth” (2 Tim. 3:7; 4:4). Our Lord says of himself, “I am the way, and the truth” (John 14:6).
- God is a God of
- Christ is
Joh 14:6; 7:18
- Christ was full of
- Christ spoke
- The Holy Spirit is the Spirit of
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
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2mp
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
APp3ms — PronounAPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj — Noun common · masculine plural absoluteANcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
מָרֵא (mare') is an Aramaic word meaning 'lord' or 'master,' derived from a root related to the concept of domineering. It can refer to a king or God, indicating authority and leadership.
H4756 מָרֵא
4756 mare' maw-ray'
(Aramaic) from a root corresponding to 4754 in the sense of
domineering; a master:--lord, Lord.
see HEBREW for 04754
מָרֵא (ma.re) — lord.
1) lord
1a) of king
1b) of God
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…
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 — Noun common · masculine plural absoluteANcmpa
of Judah and Israel. For the list see table at the end of this volume.
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 | V-Qal — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
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 — Noun common · masculine plural absoluteANcmpa
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
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · perfect second person masculine singularAVqp2ms
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
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 | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
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