Daniel 4:19 — Word Study
WLCאֱדַ֨יִן דָּֽנִיֵּ֜אל דִּֽי־ שְׁמֵ֣הּ בֵּלְטְשַׁאצַּ֗ר אֶשְׁתּוֹמַם֙ כְּשָׁעָ֣ה חֲדָ֔ה וְרַעְיֹנֹ֖הִי יְבַהֲלֻנֵּ֑הּ עָנֵ֨ה מַלְכָּ֜א וְאָמַ֗ר בֵּלְטְשַׁאצַּר֙ חֶלְמָ֤א וּפִשְׁרֵא֙ אַֽל־ יְבַהֲלָ֔ךְ עָנֵ֤ה בֵלְטְשַׁאצַּר֙ וְאָמַ֔ר מָרִ֕י חֶלְמָ֥א לְשָֽׂנְאָ֖ךְ וּפִשְׁרֵ֥הּ לְעָרָֽךְ׃
BSAwhodîy So the kingmelek [monarch, ruler]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֨יִן | then | Adverb |
| דָּֽנִיֵּ֜אל | Daniel | Noun proper masculine |
| דִּֽי־ | who | Conjunction |
| שְׁמֵ֣הּ | name his | Noun common both singular construct, suffix |
| בֵּלְטְשַׁאצַּ֗ר | [was] Belteshazzar | Noun proper masculine |
| אֶשְׁתּוֹמַם֙ | he was appalled | Verb, Pual, perfect third person masculine singular |
| כְּשָׁעָ֣ה | about a moment | Preposition, noun common feminine singular absolute |
| חֲדָ֔ה | one | |
| וְרַעְיֹנֹ֖הִי | and thoughts his | Conjunction, noun common masculine plural construct, suffix |
| יְבַהֲלֻנֵּ֑הּ | they alarmed him | Verb piel imperfect third person masculine plural, suffix |
| עָנֵ֨ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּ֜א | king the | Noun common both singular determined, particle |
| וְאָמַ֗ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| בֵּלְטְשַׁאצַּר֙ | O Belteshazzar | Noun proper masculine |
| חֶלְמָ֤א | dream the | Noun common both singular determined, particle |
| וּפִשְׁרֵא֙ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| אַֽל־ | may not | Particle |
| יְבַהֲלָ֔ךְ | it alarm you | Verb piel jussive third person masculine singular, suffix |
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| בֵלְטְשַׁאצַּר֙ | Belteshazzar | Noun proper masculine |
| וְאָמַ֔ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| מָרִ֕י | O lord my | Noun common both singular construct, suffix |
| חֶלְמָ֥א | dream the | Noun common both singular determined, particle |
| לְשָֽׂנְאָ֖ךְ | [be] for enemy your | Preposition, verb qal participle (active) masculine plural common, suffix |
| וּפִשְׁרֵ֥הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| לְעָרָֽךְ׃ | [be] for adversaries your | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies! |
| KJV | ¶ Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. |
| ASV | Then Daniel, whose name was Belteshazzar, was stricken dumb for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream, or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries. |
| YLT | 'Then Daniel, whose name [is] Belteshazzar, hath been astonished about one hour, and his thoughts do trouble him; the king hath answered and said, O Belteshazzar, let not the dream and its interpretation trouble thee. Belteshazzar hath answered and said, My lord, the dream — to those hating thee, and its interpretation — to thine enemies! |
| WEB | Then Daniel, whose name was Belteshazzar, was stricken mute for a while, and his thoughts troubled him. The king answered, “Belteshazzar, don’t let the dream or the interpretation, trouble you.” Belteshazzar answered, “My lord, may the dream be for those who hate you, and its interpretation to your adversaries. |
| BBE | Then Daniel, whose name was Belteshazzar, was at a loss for a time, his thoughts troubling him. The king made answer and said, Belteshazzar, do not be troubled by the dream or by the sense of it. Belteshazzar, answering, said, My lord, may the dream be about your haters, and its sense about those who are against you. |
Translations agree on the meaning of אֶשְׁתּוֹמַם — see How Translations Differ.
The structure features a main clause followed by direct speech, highlighting the interaction between Daniel and the king.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
The sentence as the grammar sees it Open the tree ›
3 of 26 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 4:19
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Interpretation of Nebuchadnezzar's Dreamgenerated
Daniel 4:19 describes a moment when Daniel, also known as Belteshazzar, is deeply troubled by a dream he must interpret for King Nebuchadnezzar. The king, noticing Daniel's distress, urges him not to be alarmed by the dream or its interpretation. This interaction highlights the tension between the dream's ominous implications and Daniel's role as a prophet tasked with delivering potentially bad news to the king.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:8 | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| 2 | Daniel 1:7 | The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego. |
| 3 | Daniel 2:26 | The king responded to Daniel, whose name was Belteshazzar, “Are you able to tell me what I saw in the dream, as well as its interpretation?” |
| 4 | Daniel 5:12 | did this because Daniel, the one he named Belteshazzar, was found to have an extraordinary spirit, as well as knowledge, understanding, and the ability to interpret dreams, explain riddles, and solve difficult problems. Summon Daniel, therefore, and he will give you the interpretation.” |
| 5 | Daniel 4:9 | “O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — אֶשְׁתּוֹמַם, 'esh.to.Mamgenerated
The word אֶשְׁתּוֹמַם (*'esh.to.Mam*) is a Pual perfect form of the verb שְׁמַם (*shmam*), meaning 'to be appalled' or 'to be stunned.' It conveys a sense of being overwhelmed or shocked, often in response to a significant revelation or judgment.
In this context, it indicates Daniel's profound reaction to the troubling nature of the dream he has seen. His emotional state reflects the seriousness of the message he must convey to the king.
How Translations Differ — measured against the Berean Standard Biblegenerated
Translations generally agree on the meaning of אֶשְׁתּוֹמַם, with the BSB, KJV, ASV, YLT, WEB, and BBE all conveying a sense of alarm or being appalled.
Sentence Structuregenerated
The verse is structured around the main subject, דָּֽנִיֵּ֜אל (*Daniel*), with a series of clauses that describe his emotional state and the king's response. The finite verb אֶשְׁתּוֹמַם governs the description of Daniel's reaction, while the subsequent clauses detail the dialogue between him and the king.
The word order emphasizes Daniel's state of alarm before the king's reassurance, highlighting the tension in the narrative.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ὑψώθης to translate the Hebrew אֶשְׁתּוֹמַם, suggesting a sense of being lifted up or exalted, which contrasts with Daniel's state of shock. This choice may reflect a different interpretative angle on Daniel's emotional turmoil.
This divergence in translation indicates a broader interpretive framework in the Septuagint, possibly aiming to highlight a more positive outcome from the troubling dream.
In plain words — the whole versegenerated
Daniel 4:19 shows Daniel, known as Belteshazzar, feeling perplexed and alarmed by a dream he must interpret for King Nebuchadnezzar. The king reassures him not to be troubled by the dream or its meaning. Daniel then expresses a wish that the dream's implications apply to the king's enemies, reflecting his concern for the king's well-being.
Frequently Asked Questionsgenerated
Daniel's appallment indicates his deep concern over the implications of the dream, which likely foretold troubling events.
The king recognizes Daniel's distress and seeks to alleviate his fear, showing a level of trust in Daniel's abilities.
Daniel's response reflects his loyalty to the king while also expressing a desire for the dream's negative implications to apply to the king's enemies rather than to him.
This moment highlights Daniel's role as a prophet and interpreter of dreams, as well as the tension between divine revelation and human authority.
Reflection Questionsgenerated
- What are some situations in my life where I have felt alarmed or troubled, and how did I respond?
- How can I, like Daniel, approach difficult conversations with wisdom and integrity?
- In what ways can I seek to understand the deeper meanings behind challenges I face?
- How do I balance my concerns for others with the truth I need to convey?
The early church on this verse — how the Fathers read it
Early church fathers comment on Daniel's reaction to the dream, discussing the implications of his words and the nature of his relationship with the king.
Daniel did not speak these words (“may the dream be for those who hate you”) … because he feared the majesty of the king or in order to flatter him and his fortune but either to show respect for the king and the worship of the vessels in…Early Church Fathers on Daniel 4 →
Verse 19. "Then Daniel, whose name was Belteshazzar, began quietly to meditate by himself for about an hour, and his meditations greatly troubled him.Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:19 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Daniel (whose name was Belteshazzar) was astonied for one hour,.... Not at the difficulty of interpreting the dream, which was plain and easy to him; but at the sad and shocking things he saw
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHis thoughts troubled him, because he foresaw such tragical things coming upon the king, for whom he had such reverence for the high favours and honours he had conferred on him, and he was afraid to declare them; these things coming upon him while he was acted by a Spirit of prophecy, doubled his consternation, and troubled his thoughts, ,17. Let not the dream, or the interpretation thereof, trouble thee; speak out freely, let the event be what it will. Though this king were a tyrant, and an enemy of God and his people, yet the prophet is grieved for him, and prayed for him that God would avert his judgments from him, and lay them rather upon his enemies, .
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:19 Then Daniel, whose name [was] Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream [be] to them that hate thee, and the interpretation thereof to thine enemies.Ver. 19. Then Daniel, whose name was Belteshazzar.] Which name he took no felicity at all in, but the contrary. Nevertheless, for the Chaldeans’ sake, in whose tongue he wrote these things, and at whose good he therein aimed, he here addeth it. Was astonished for an hour.] So was not Nebuchadnezzar, who was the man concerned. Ea fere est improbarum…
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(19) Hour.—Literally, moment. (Comp. Daniel 3:6.) To them that hate thee.—A delicate way of expressing his hopes for the best. “May that which is implied in the interpretation overtake thine enemies.”
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 19. Daniel - was astonied for one hour] He saw the design of the dream, and he felt the great delicacy of interpreting it. He was not puzzled by the difficulties of it. He felt for the king, and for the nation; and with what force and delicacy does he express the general portent; "The dream to them that hate thee, and the interpretation thereof to thine enemies!"
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges19–27. Daniel’s interpretation of the dream.
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThen Daniel, whose name was Belteshazzar - Daniel 4:8. It has been objected that the mention in this edict of “both” the names by which Daniel was known is an improbable circumstance; that a pagan
Read Albert Barnes on Daniel 4 →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
For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies!
Then Daniel, whose name was Belteshazzar, was stricken mute for a while, and his thoughts troubled him. The king answered, “Belteshazzar, don’t let the dream or the interpretation, trouble you.” Belteshazzar answered, “My lord, may the dream be for those who hate you, and its interpretation to your adversaries.
For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies!
Then Daniel (whose name is also Belteshazzar) was upset for a brief time; his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, if only the dream were for your enemies and its interpretation applied to your adversaries!
Tyndale line
¶ Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
Then Daniel, whose name was Belteshazzar, was stricken dumb for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream, or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.
Then Daniel, whose name was Belteshazzar, was astonied for a while, and his thoughts troubled him. The king answered and said, Belteshazzar, let not the dream or the interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries.
Then Daniel, whose name was Belteshazzar, was astonished for one hour, and his thoughts troubled him. The king spoke, and said, Belteshazzar, let not the dream, or the interpretation of it, trouble thee. Belteshazzar answered, and said, My lord, the dream be to them that hate thee, and the interpretation of it to thy enemies.
It is thou, O King, that art great and mightie: for thy greatnesse is growen, and reacheth vnto heauen, and thy dominion to the endes of the earth.
Strictly literal
Then Daniel, whose name is Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spoke and said, Belteshazzar, let not the dream, nor its interpretation, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and its interpretation to thine enemies!
'Then Daniel, whose name [is] Belteshazzar, hath been astonished about one hour, and his thoughts do trouble him; the king hath answered and said, O Belteshazzar, let not the dream and its interpretation trouble thee. Belteshazzar hath answered and said, My lord, the dream — to those hating thee, and its interpretation — to thine enemies!
Then Daniel, whose name [is] Belteshazzar, has been astonished about one hour, and his thoughts trouble him; the king has answered and said, “O Belteshazzar, do not let the dream and its interpretation trouble you.” Belteshazzar has answered and said, “My lord, the dream—to those hating you, and its interpretation—to your enemies!
(4:16) Then was Daniel, whose name was Belteshazzar, astounded for one hour, and his thoughts troubled him. The king then commenced, and said, Belteshazzar, let not the dream, or its interpretation, trouble thee. Belteshazzar answered and said, My lord, O that the dream might be for those that hate thee, and its interpretation for thy enemies.
Then Daniel, who was also named Belteshazzar, was greatly upset for a while, and his thoughts alarmed him. The king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” Belteshazzar replied, “My master, may the dream be for those who hate you; may its interpretation be for your enemies.
From the Latin
It is thou, O king, who art grown great and become mighty: for thy greatness hath grown, and hath reached to heaven, and thy power unto the ends of the earth.
Simplified
When Daniel (also called Belteshazzar) heard this, he was upset for a while, disturbed as he thought about it. The king told him, “Belteshazzar, don't be worried about the dream and what it means.” “My lord, I only wish this dream was for those who hate you and the explanation for your enemies,” Daniel replied.
Then Daniel, whose name was Belteshazzar, was at a loss for a time, his thoughts troubling him. The king made answer and said, Belteshazzar, do not be troubled by the dream or by the sense of it. Belteshazzar, answering, said, My lord, may the dream be about your haters, and its sense about those who are against you.
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 differ significantly, with only 5 of the 26 words matched. The Septuagint's rendering alters the original Hebrew's intent, suggesting a different interpretative approach to the text.
אֱדַ֨יִן דָּֽנִיֵּ֜אל דִּֽי־ שְׁמֵ֣הּ בֵּלְטְשַׁאצַּ֗ר אֶשְׁתּוֹמַם֙ כְּשָׁעָ֣ה חֲדָ֔ה וְרַעְיֹנֹ֖הִי יְבַהֲלֻנֵּ֑הּ עָנֵ֨ה מַלְכָּ֜א וְאָמַ֗ר בֵּלְטְשַׁאצַּר֙ חֶלְמָ֤א וּפִשְׁרֵא֙ אַֽל־ יְבַהֲלָ֔ךְ עָנֵ֤ה בֵלְטְשַׁאצַּר֙ וְאָמַ֔ר מָרִ֕י חֶלְמָ֥א לְשָֽׂנְאָ֖ךְ וּפִשְׁרֵ֥הּ לְעָרָֽךְ׃
5 of the 26 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.
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 4:19
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
AD — AdverbAD
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;
ANpm — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
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
שֻׁם (shum) means 'name' in Aramaic, corresponding to the Hebrew word שֵׁם (shem, H8034). The entries indicate that it is primarily used in contexts related to naming.
H8036 שֻׁם
8036 shum shoom
(Aramaic) corresponding to 8034:--name.
see HEBREW for 08034
שֻׁם (shum) — name.
name
Aramaic of shem (שֵׁם "name" H8034)
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
בֵּלְטְשַׁאצַּר (Belteshazzar) is an Aramaic name meaning 'lord of the straitened's treasure.' It refers to Daniel, a significant figure during the Babylonian exile, who is noted for his ability to interpret dreams. He is mentioned in several passages, including Ezekiel 14:14 and multiple chapters in Daniel.
בֵּלְטְשַׁאצַּר 8 n.pr.m. Bab. name of Daniel
base
H1096 בֵּלְטְשַׁאצַּר
1096 Beltsha'tstsar bale-tesh-ats-tsar'
(Aramaic) corresponding to 1095:--Belteshazzar.
see HEBREW for 01095
בֵּלְטְשַׁאצַּר (be.le.te.shats.tsar) — Belteshazzar.
A man 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;
Aramaic of da.niy.yel (דָּנִיֵּאל, דָּנִאֵל "Daniel" H1840)
§ Belteshazzar = "lord of the straitened's treasure"
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, 'Daniel' (H1840 or H1841)
ANpm — Noun proper masculineANpm
Belteshazzar
Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).
(favored by Bel .) [DANIEL, DANIEL, THE BOOK OF]
who lays up treasures in secret
The Hebrew word שְׁמַם (shmam) means 'to be appalled' or 'to be stunned.' It is an Ethpō‛l verb form and is related to the Aramaic root of שָׁמֵם (sha.mem), which means 'destroyed.' The only Old Testament reference provided is in Daniel 4:16.
[שְׁמַם] vb. Ethpō‛l. be appalled;—Dn 4:16.
ref
H8075 שְׁמַם
8075 shmam shem-am'
(Aramaic) corresponding to 8074:--be astonied.
see HEBREW for 08074
שְׁמַם (she.mam) — be appalled.
(Ithpolel) [CLBL] to be appalled, be stunned
Aramaic of sha.mem (שָׁמֵם ": destroyed" H8074)
AVPp3ms — Verb · Pual · perfect third person masculine singularAVPp3ms
שָׁעָה (sha`ah) refers to a brief time or moment. It is derived from a root related to another Hebrew word and is noted in both the Brown-Driver-Briggs and Strong's Hebrew Dictionary. The entries consistently emphasize its meaning as a short duration.
שָׁעָה n.f. brief time, moment
base
H8160 שָׁעָה
8160 sha`ah shaw-aw'
(Aramaic) from a root corresponding to 8159; properly, a
look, i.e. a moment:--hour.
see HEBREW for 08159
שָׁעָה (sha.ah) — moment.
brief time, moment
AR/Ncfsa — Preposition · noun common feminine singular absoluteAR/Ncfsa
mo'-ment (regha`, "a wink"; atomos, "an atom," stigme, "a point," parautika, immediately," "forthwith"): "Moment" is not used in Scripture for a division of time, but for an instant of time, as the wink or twinkling of the eye (Ex 33:5; Nu 16:21,45; La 4:6; 1Co 15:52), or for a short period of time (Job 20:5; Ps 30:5; Isa 26:20; 2Co 4:17). The division of the hour into sixty minutes was certainly known in Babylonia, and the Jews were made acquainted with it, at…
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
AAcbsa — AAcbsa
wun.
See NUMBER.
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)
AC/Ncmpc/Sp3ms — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3ms
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
AVpi3mp/Sp3ms — Verb piel imperfect third person masculine plural · suffixAVpi3mp/Sp3ms
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
AVqrmsa — 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…
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
בֵּלְטְשַׁאצַּר (Belteshazzar) is an Aramaic name meaning 'lord of the straitened's treasure.' It refers to Daniel, a significant figure during the Babylonian exile, who is noted for his ability to interpret dreams. He is mentioned in several passages, including Ezekiel 14:14 and multiple chapters in Daniel.
בֵּלְטְשַׁאצַּר 8 n.pr.m. Bab. name of Daniel
base
H1096 בֵּלְטְשַׁאצַּר
1096 Beltsha'tstsar bale-tesh-ats-tsar'
(Aramaic) corresponding to 1095:--Belteshazzar.
see HEBREW for 01095
בֵּלְטְשַׁאצַּר (be.le.te.shats.tsar) — Belteshazzar.
A man 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;
Aramaic of da.niy.yel (דָּנִיֵּאל, דָּנִאֵל "Daniel" H1840)
§ Belteshazzar = "lord of the straitened's treasure"
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, 'Daniel' (H1840 or H1841)
ANpm — Noun proper masculineANpm
Belteshazzar
Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).
(favored by Bel .) [DANIEL, DANIEL, THE BOOK OF]
who lays up treasures in secret
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
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)
AC/Ncbsc/Sp3ms — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
אַל (al) is an adverb of prohibition meaning 'not' or 'do not.' It corresponds to the Hebrew word לא (lo, H0408) and is used to express negation in various contexts. The entries indicate its usage primarily in prohibitive statements.
אַל adv. of prohibition, do not …, let not …
base
H409 אַל
409 'al al
(Aramaic) corresponding to 408:--not.
see HEBREW for 0408
אַל (al) — not.
no, not
Aramaic of al (אַל "not" H0408)
ATn — ParticleATn
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
AVpj3ms/Sp2ms — Verb piel jussive third person masculine singular · suffixAVpj3ms/Sp2ms
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
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
בֵּלְטְשַׁאצַּר (Belteshazzar) is an Aramaic name meaning 'lord of the straitened's treasure.' It refers to Daniel, a significant figure during the Babylonian exile, who is noted for his ability to interpret dreams. He is mentioned in several passages, including Ezekiel 14:14 and multiple chapters in Daniel.
בֵּלְטְשַׁאצַּר 8 n.pr.m. Bab. name of Daniel
base
H1096 בֵּלְטְשַׁאצַּר
1096 Beltsha'tstsar bale-tesh-ats-tsar'
(Aramaic) corresponding to 1095:--Belteshazzar.
see HEBREW for 01095
בֵּלְטְשַׁאצַּר (be.le.te.shats.tsar) — Belteshazzar.
A man 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;
Aramaic of da.niy.yel (דָּנִיֵּאל, דָּנִאֵל "Daniel" H1840)
§ Belteshazzar = "lord of the straitened's treasure"
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, 'Daniel' (H1840 or H1841)
ANpm — Noun proper masculineANpm
Belteshazzar
Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).
(favored by Bel .) [DANIEL, DANIEL, THE BOOK OF]
who lays up treasures in secret
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
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
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
שְׂנָא (sne') means 'to hate' in Hebrew. It is used in the context of expressing animosity or enmity, particularly noted in the book of Daniel (Dn 4:16). The entries indicate that this word has a straightforward meaning without significant variations in interpretation.
[שְׂנָא] vb. hate;—Pe. Dn 4:16
ref
H8131 שְׂנָא hate
8131 sne' sen-ay'
(Aramaic) corresponding to 8130:--hate.
see HEBREW for 08130
שְׂנָא (se.ne) — to hate.
1) (P'al) to hate
1a) foe (participle)
AR/Vqrmpc/Sp2ms — Preposition · verb qal participle (active) masculine plural common · suffixAR/Vqrmpc/Sp2ms
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)
AC/Ncbsc/Sp3ms — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms
עָר (ar) means 'foe' or 'enemy' in Hebrew and is noted in the context of adversaries. It appears in the Aramaic of the Old Testament, specifically in Daniel 4:16. The entries consistently define it as an enemy, with no significant disagreement among the lexicons.
[עָר] n.m. foe;—pl. sf. Dn 4:16.
ref
H6146 עָר
6146 `ar awr
(Aramaic) corresponding to 6145:--enemy.
see HEBREW for 06145
עָר (ar) — foe.
enemy, adversary, foe
Aramaic of ar (עָר "enemy" H6145)
AR/Ncmpc/Sp2ms — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/Sp2ms