Daniel 4:7 — Word Study
WLCבֵּאדַ֣יִן עָלִּ֗ין חַרְטֻמַיָּא֙ אָֽשְׁפַיָּ֔א כַּשְׂדָּאֵ֖י וְגָזְרַיָּ֑א וְחֶלְמָ֗א אָמַ֤ר אֲנָה֙ קֳדָ֣מֵיה֔וֹן וּפִשְׁרֵ֖הּ לָא־ מְהוֹדְעִ֥ין לִֽי׃
BSAvisionchêzêv headrêʼsh sinceʻal bedmishkab to seechăzâʼ to behâvâʼ beholdʼălûw treeʼîylân midstgav earthʼăraʻ heightrûwm greatlysaggîyʼ
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֣יִן | then | Preposition, adverb |
| עָלִּ֗ין | [were] going in | Verb, Qal, participle (active) masculine plural |
| חַרְטֻמַיָּא֙ | magicians the | Noun common masculine plural determined, particle |
| אָֽשְׁפַיָּ֔א | conjurers the | Noun common masculine plural determined, particle |
| כַּשְׂדָּאֵ֖י | Chaldeans the | Noun gentilic masculine plural determined, particle |
| וְגָזְרַיָּ֑א | and astrologers the | Conjunction, verb qal participle (active) masculine plural dual, particle |
| וְחֶלְמָ֗א | and dream the | Conjunction, noun common both singular determined, particle |
| אָמַ֤ר | [was] saying | Verb, Qal, participle (active) masculine singular |
| אֲנָה֙ | I | Pronoun |
| קֳדָ֣מֵיה֔וֹן | before them | Noun common masculine plural construct, suffix |
| וּפִשְׁרֵ֖הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| לָא־ | not | Particle |
| מְהוֹדְעִ֥ין | [they were] making known | Verb, Hiphil, participle (active) masculine plural |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, and they could not interpret it for me. |
| KJV | Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. |
| ASV | Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers; and I told the dream before them; but they did not make known unto me the interpretation thereof. |
| YLT | Then coming up are the scribes, the enchanters, the Chaldeans, and the soothsayers, and the dream I have told before them, and its interpretation they are not making known to me. |
| WEB | Then the magicians, the enchanters, the Chaldeans, and the soothsayers came in; and I told them the dream, but they didn’t make known to me its interpretation. |
| BBE | Then the wonder-workers, the users of secret arts, the Chaldaeans, and the readers of signs came in to me: and I put the dream before them but they did not make clear the sense of it to me. |
Where they part company is חַרְטֻמַיָּא — see How Translations Differ.
The sentence features a main clause followed by a participial phrase and a subordinate clause, illustrating the sequence of events.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectוְ
verbרֵאשׁ
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 4:7
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Daniel's Dream and Its Interpretationgenerated
Daniel 4:7 describes how King Nebuchadnezzar called upon the magicians, enchanters, astrologers, and diviners to interpret a troubling dream. Despite their skills and knowledge, they were unable to provide an explanation, leading Daniel to step forward with the interpretation later on. This moment highlights the limitations of human wisdom in the face of divine revelation.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:1–2 | In the second year of his reign, Nebuchadnezzar had dreams that troubled his spirit, and sleep escaped him. |
| 2 | Daniel 2:7 | They answered a second time, “Let the king tell the dream to his servants, and we will give the interpretation.” |
| 3 | Isaiah 44:25 | who foils the signs of false prophets and makes fools of diviners, who confounds the wise and turns their knowledge into nonsense, |
| 4 | Jeremiah 27:9–10 | But as for you, do not listen to your prophets, your diviners, your interpreters of dreams, your mediums, or your sorcerers who declare, ‘You will not serve the king of Babylon.’ |
| 5 | 2 Timothy 3:8–9 | Just as Jannes and Jambres opposed Moses, so also these men oppose the truth. They are depraved in mind and disqualified from the faith. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — חַרְטֻמַיָּא, char.tu.mai.Ya'generated
The term חַרְטֻמַיָּא (*chartumayya*) is an Aramaic noun meaning 'magicians' and refers to practitioners of magic or divination. These individuals were often seen as possessing special knowledge or powers and were involved in occult practices. In this verse, their failure to interpret the dream underscores the limits of their abilities.
The parsing indicates that this word is a masculine plural noun, which emphasizes that it refers to a group of magicians. This term is used in contexts where magical practices are involved, and its presence in this verse sets the stage for the contrast between human wisdom and divine insight.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb אָמַ֤ר, said, governs the main clause, with several noun phrases and participial phrases hanging off it. The sentence structure emphasizes the sequence of events — Daniel first relates the dream to the magicians and then notes their inability to interpret it.
The order of the words places emphasis on the magicians and their actions, highlighting their role in the narrative. The use of multiple noun phrases before the verb creates a buildup that underscores the anticipation of their response.
Septuagint Backgroundgenerated
The Septuagint translates חַרְטֻמַיָּא as μάγοι (magoi), which means 'magicians' or 'sorcerers.' This choice aligns closely with the Aramaic meaning but also reflects the Greek understanding of these practitioners as those who engage in magical arts.
This translation choice indicates a continuity in the perception of magicians across cultures, showing that their role as interpreters of dreams and diviners was recognized in both the Hebrew and Greek contexts.
In plain words — the whole versegenerated
Daniel 4:7 recounts how the magicians, enchanters, astrologers, and diviners were called to interpret the king's dream. Despite their reputation for wisdom and knowledge, they were unable to provide an interpretation, which sets the stage for Daniel's later involvement.
Frequently Asked Questionsgenerated
They lacked the divine insight needed to understand the dream's meaning, highlighting the limitations of human wisdom.
They represent the reliance on human knowledge and practices, which ultimately fail in the face of God's revelation.
Daniel is portrayed as a prophet with divine insight, contrasting with the magicians who rely on their own abilities.
It teaches that true understanding and wisdom come from God, not merely from human expertise.
Reflection Questionsgenerated
- What does this verse teach us about the limitations of human wisdom?
- How can we seek divine insight in our own lives, similar to how Daniel did?
- In what ways do we rely on our own understanding rather than seeking God's guidance?
- How can we encourage others to seek wisdom from God in challenging situations?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 4:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen came in the magicians, the astrologers, the Chaldeans, and the soothsayers,.... [See comments on Daniel 2:2], and I told the dream before them, but they did not make known unto me the
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd yet this was it they stood upon before, that the king should tell the dream, and they would interpret it, which now they could not do: this shows them to be mere impostors, and that neither their natural skill nor diabolical help could unfold God’ s secrets.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:7 Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.Ver. 7. Then came in the magicians.] As if they would do the deed. Seducers make up with boldness what they want of true worth.
Read John Trapp on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges7. the magicians, the enchanters, the Chaldeans, and the determiners (of fates)] see on Daniel 1:21, Daniel 2:2, and Daniel 2:27.
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleThen came in the magicians ... - All the words occurring here are found in Daniel 2:2, and are explained in the note at that verse, except the word rendered “soothsayers.” This occurs in Daniel 2:27.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5-7. See notes Daniel 2:1-2. In the coronation decree of Nabonidus recently found in the ruins of Babylon (see Babylonian and Oriental Record, September, 1896) this king, the father of Belshazzar,
Read Daniel Denison Whedon 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
When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, and they could not interpret it for me.
Then the magicians, the enchanters, the Chaldeans, and the soothsayers came in; and I told them the dream, but they didn’t make known to me its interpretation.
When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, but they could not interpret it for me.
When the magicians, astrologers, wise men, and diviners entered, I recounted the dream for them. But they were unable to make known its interpretation to me.
Tyndale line
Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers; and I told the dream before them; but they did not make known unto me the interpretation thereof.
Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof.
Then came in the magicians, the astrologers, the Chaldeans, and the sooth-sayers: and I told the dream before them; but they did not make known to me the interpretation of it.
Thus were the visions of mine head in my bed. And beholde, I sawe a tree in the middes of the earth and the height thereof was great:
Strictly literal
Then came in the scribes, the magicians, the Chaldeans, and the astrologers; and I told the dream before them; but they did not make known unto me the interpretation of it.
Then coming up are the scribes, the enchanters, the Chaldeans, and the soothsayers, and the dream I have told before them, and its interpretation they are not making known to me.
Then coming up are the scribes, the enchanters, the Chaldeans, and the soothsayers, and the dream I have told before them, and its interpretation they are not making known to me.
(4:4) Then came up the magicians, the astrologers, the Chaldeans, and the soothsayers; and the dream did I recite before them; but its interpretation did they not make known unto me.
Then came the magicians, those who claimed to speak with the dead, the wise men, and the astrologers. I told them the dream, but they could not interpret it for me.
From the Latin
This was the vision of my head in my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was exceeding great.
Simplified
When the magicians, enchanters, astrologers, and diviners came in I told them the dream, but they couldn't explain to me what it meant.
Then the wonder-workers, the users of secret arts, the Chaldaeans, and the readers of signs came in to me: and I put the dream before them but they did not make clear the sense of it to me.
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 presents the verse as it stands, while the Septuagint only matches one word, indicating a significant difference in the completeness of the text. The Dead Sea Scrolls fragment shows that part of the verse is present, but the rest is missing.
בֵּאדַ֣יִן עָלִּ֗ין חַרְטֻמַיָּא֙ אָֽשְׁפַיָּ֔א כַּשְׂדָּאֵ֖י וְגָזְרַיָּ֑א וְחֶלְמָ֗א אָמַ֤ר אֲנָה֙ קֳדָ֣מֵיה֔וֹן וּפִשְׁרֵ֖הּ לָא־ מְהוֹדְעִ֥ין לִֽי׃
1 of the 14 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.
ר
1 word of the verse is on this fragment. The rest of the verse is not on it.
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 4:7
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)
AR/D — Preposition · adverbAR/D
עֲלַל (alal) is a Hebrew verb meaning to come in or go in, with various forms indicating different nuances such as thrusting oneself in or introducing. It appears in both active and passive forms, including to bring in and to be brought in. The entries suggest a focus on the act of entering or introducing something.
[עֲלַל] vb. go or come in
Pe.
Haph. bring in
Hoph. be brought
base
H5954 עֲלַל
5954 `alal al-al'
(Aramaic) corresponding to 5953 (in the sense of thrusting
oneself in), to enter; causatively, to introduce:--bring in,
come in, go in.
see HEBREW for 05953
עֲלַל (a.lal) — to come.
1) to thrust in, go in, come in
1a) (P'al) to go in, come in
1b) (Aphel) to bring in
1c) (Hophal) to be brought in
AVqrmpa — Verb · Qal · participle (active) masculine pluralAVqrmpa
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
חַרְטֹם (chartom) is an Aramaic word meaning 'magician' or 'magician-astrologer.' It is derived from a related term, חַרְטֹם (char.tom), which also means 'magician.' The entries consistently identify this word as referring to practitioners of magic.
חַרְטֹם n.m. magician
base
H2749 חַרְטֹם
2749 chartom khar-tome'
(Aramaic) the same as 2748:--magician.
see HEBREW for 02748
חַרְטֹם (char.tom) — magician.
magician, magician-astrologer
Aramaic of char.tom (חַרְטֹם "magician" H2748)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
אָשַׁף (ashshaph) refers to a conjurer or enchanter, with connections to the Aramaic term for 'enchanter' as well. The entries indicate its use in contexts related to astrology and necromancy, although specific verse references are not provided.
אָשַׁף n.m. conjurer, enchanter
base
H826 אָשַׁף, אַשָּׁף
826 'ashshaph ash-shawf'
(Aramaic) corresponding to 825:--astrologer.
see HEBREW for 0825
אָשַׁף (ash.shaph) — enchanter.
conjurer, enchanter, (CLBL) necromancer
Aramaic of ash.shaph (אַשָּׁף "enchanter" H0825)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
כַּשְׂדָּ֑י (Kasday) refers to a Chaldean, an inhabitant of Chaldea, which is a region in lower Mesopotamia. The term encompasses both the people and the territory, and it implies a connection to astrology or wisdom, as Chaldeans were often seen as learned individuals. The word is derived from a related term for Chaldea itself.
כַּשְׂדָּ֑י n.pr.gent. Chaldean
base
H3779 כַּשְׂדָּ֑י, כַּשְׂדַּי
3779 Kasday kas-dah'-ee
(Aramaic) corresponding to 3778; a Chaldaean or inhabitant of
Chaldaea; by implication, a Magian or professional
astrologer:--Chaldean.
see HEBREW for 03778
כַּשְׂדַּי (kas.day) — Chaldean.
Group of kas.di (כַּשְׂדִּים "Chaldea" H3778)
§ Chaldean = "clod breakers"
1) a territory in lower Mesopotamia bordering on the Persian Gulf
2) the inhabitants of Chaldea, living on the lower Euphrates and Tigris
3) those persons considered the wisest in the land (by extension)
ANgmpd/Ta — Noun gentilic masculine plural determined · particleANgmpd/Ta
This name is taken, 1. For the people of Chaldea, and the subjects of that empire generally; 2. For philosophers, naturalists, or soothsayers, whose principal employment was the study of mathematics and astrology, by which they pretended to foretell the destiny of men born under certain constellations.
The Chaldeans were originally a warlike people, who at first inhabited the Carduchian or Koordish mountains north of Assyria and Mesopotamia, Jer 50:17. As the Assyrian monarchs extended their conquests towards the north and west, the Chaldeans also came under their dominion; and this rough and energetic people appear to have assumed, under the sway of their conquerors, a new character, and to have been transformed from a rude horde into a civilized people. A very vivid and graphic description of the Chaldean warriors is given by the…
גְּזַר (gzar) means to cut or determine. It can refer to the act of cutting out, as well as to a determiner in the participle form. The word appears in various grammatical forms, including the P'al and Ithp'al, indicating different nuances of cutting or being cut out.
[גְּזַר] vb. cut, (divide,) determine
Pe. determiners
Hithpe. a stone was cut out
base
H1505 גְּזַר
1505 gzar ghez-ar'
(Aramaic) corresponding to 1504; to quarry; determine:--cut
out, soothsayer.
see HEBREW for 01504
גְּזַר (ge.zar) — to determine.
1) to cut, determine
1a) (P'al) determiner (participle)
1b) (Ithp'al) to be cut out
AC/Vqrmpd/Ta — Conjunction · verb qal participle (active) masculine plural dual · particleAC/Vqrmpd/Ta
Men who pretended to foretell future events by means of astronomical observations. It was fancied that the stars and planets had an influence, for good or for evil, on human affairs, and that certain aspects and relative positions of the heavenly bodies were full of meaning to those who had skill to interpret them, Da 2:2. These superstitions were prevalent among the Chaldeans, Assyrians, Egyptians, Phoenicians, and Arabians, and were closely connected with the worship of the sun, moon, and stars, De 4:19 17:3 2Ki 23:5,12 Jer 19:13 Eze 8:16 Zep 1:5. They were thus…
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)
AC/Ncbsd/Ta — Conjunction · noun common both singular determined · particleAC/Ncbsd/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
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)
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
APp1bs — PronounAPp1bs
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcmpc/Sp3mp — Noun common masculine plural construct · suffixANcmpc/Sp3mp
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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
AVhrmpa — Verb · Hiphil · participle (active) masculine pluralAVhrmpa
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs