Daniel 5:12 — Word Study
WLCכָּל־ קֳבֵ֡ל דִּ֣י ר֣וּחַ׀ יַתִּירָ֡ה וּמַנְדַּ֡ע וְשָׂכְלְתָנ֡וּ מְפַשַּׁ֣ר חֶלְמִין֩ וַֽאַֽחֲוָיַ֨ת אֲחִידָ֜ן וּמְשָׁרֵ֣א קִטְרִ֗ין הִשְׁתְּכַ֤חַת בֵּהּ֙ בְּדָ֣נִיֵּ֔אל דִּֽי־ מַלְכָּ֥א שָׂם־ שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר כְּעַ֛ן דָּנִיֵּ֥אל יִתְקְרֵ֖י וּפִשְׁרָ֥ה יְהַֽחֲוֵֽה׃ פ
BSAdid thiskôl becauseqᵉbêl ◂DanielDânîyêʼl the onedîy [he]melek namedsûwm [with a new identity] BelteshazzarBêlṭᵉshaʼtstsar was foundshᵉkach [discovered, revealed] to have an extraordinaryyattîyr [excellent, preeminent] spiritrûwach as well as knowledgemandaʻ [insight] understandingsoklᵉthânûw [discernment, wisdom] and the ability to interpretpᵉshar [explain, unravel] dreamschêlem [visions, revelations] explainʼachăvâh△ [declare, solve] riddlesʼăchîydâh△ [enigmas, puzzles] and solveshᵉrêʼ [loosen, unravel] difficult problemsqᵉṭar [complex, perplexing, mysteries, knots] Summonqᵉrâʼ ◂DanielDânîyêʼl thereforekᵉʻan and he will give youchăvâʼ the interpretationpᵉshar [explanation, revelation]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֡ל | because | Noun common, both singular absolute |
| דִּ֣י | that | Conjunction |
| ר֣וּחַ׀ | a spirit | Noun common, both singular absolute |
| יַתִּירָ֡ה | extraordinary | Adj |
| וּמַנְדַּ֡ע | and understanding | Conjunction, noun common both singular absolute |
| וְשָׂכְלְתָנ֡וּ | and insight | Conjunction, noun common both singular construct |
| מְפַשַּׁ֣ר | an interpreter of | Verb, Piel, participle (active) masculine singular common |
| חֶלְמִין֩ | dreams | Noun common, masculine plural absolute |
| וַֽאַֽחֲוָיַ֨ת | and declaring of | Conjunction, verb infinitive absolute common common |
| אֲחִידָ֜ן | riddles | Noun common, feminine plural absolute |
| וּמְשָׁרֵ֣א | and loosening of | Conjunction, verb piel participle (active) masculine singular common |
| קִטְרִ֗ין | knots | Noun common, masculine plural absolute |
| הִשְׁתְּכַ֤חַת | it was found | Verb plural, third person feminine singular |
| בֵּהּ֙ | in him | Preposition, suffix |
| בְּדָ֣נִיֵּ֔אל | in Daniel | Preposition, noun proper masculine |
| דִּֽי־ | whom | Conjunction |
| מַלְכָּ֥א | king the | Noun common both singular determined, particle |
| שָׂם־ | he made | Verb, Qal, perfect third person masculine singular |
| שְׁמֵ֖הּ | name his | Noun common both singular construct, suffix |
| בֵּלְטְשַׁאצַּ֑ר | Belteshazzar | Noun proper masculine |
| כְּעַ֛ן | now | Adverb |
| דָּנִיֵּ֥אל | Daniel | Noun proper masculine |
| יִתְקְרֵ֖י | let him be summoned | Verb third, person masculine singular |
| וּפִשְׁרָ֥ה | and interpretation the | Conjunction, noun common both singular determined, particle |
| יְהַֽחֲוֵֽה׃ פ | he will declare | Verb, Hiphil, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | 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.” |
| KJV | Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation. |
| ASV | forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of dark sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation. |
| YLT | because that an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of enigmas, and loosing of knots was found in him, in Daniel, whose name the king made Belteshazzar: now let Daniel be called, and the interpretation he doth show.' |
| WEB | because an excellent spirit, knowledge, understanding, interpreting of dreams, showing of dark sentences, and dissolving of doubts were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.” |
| BBE | Because a most special spirit, and knowledge and reason and the power of reading dreams and unfolding dark sayings and answering hard questions, were seen to be in him, even in Daniel (named Belteshazzar by the king): now let Daniel be sent for, and he will make clear the sense of the writing. |
Where they part company is יַתִּירָ֡ה — see How Translations Differ.
The sentence contains a main clause followed by descriptive phrases, with a command concluding the thought.
6 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectדָּנִיֵּאל
verbפְּשַׁר
The sentence as the grammar sees it Open the tree ›
2 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 5:12
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 Recognition in Babylongenerated
Daniel 5:12 reveals that Daniel, also known as Belteshazzar, was acknowledged for his remarkable abilities, including insight and wisdom. This acknowledgment comes from the king, who recognizes Daniel's unique gifts in interpreting dreams and solving complex problems. The context emphasizes Daniel's significance in the Babylonian court and his role as a divine interpreter, which is further highlighted in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:14 | I have heard that the spirit of the gods is in you, and that you have insight, intelligence, and extraordinary wisdom. |
| 2 | Daniel 6:3 | Soon, by his extraordinary spirit, Daniel distinguished himself among the administrators and satraps. So the king planned to set him over the whole kingdom. |
| 3 | Psalm 16:3 | As for the saints in the land, they are the excellence in whom all my delight resides. |
| 4 | Proverbs 12:26 | A righteous man is cautious in friendship, but the ways of the wicked lead them astray. |
| 5 | Proverbs 17:27 | A man of knowledge restrains his words, and a man of understanding maintains a calm spirit. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יַתִּירָ֡ה, ya.ti.Rahgenerated
The word יַתִּירָ֡ה, transliterated as ya.ti.Rah, is an adjective meaning 'extraordinary' or 'preeminent.' It conveys a sense of excellence and superiority, indicating that Daniel possesses qualities that set him apart from others.
This word appears in the context of describing Daniel's spirit, which is deemed extraordinary, suggesting that his abilities are not just remarkable but also divinely inspired. The parsing as an adjective highlights its role in modifying the noun 'spirit,' emphasizing Daniel's exceptional nature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB has extraordinary, which is also used by the NETB, emphasizing Daniel's remarkable qualities.
Where others part company with the BSB they part company over the word יַתִּירָ֡ה. Excellent (ASV, KJV) emphasizes a high standard, while extraordinary (BSB, NETB) captures a sense of uniqueness and distinction.
Sentence Structuregenerated
The verse is structured around a main clause introduced by the verb הִשְׁתְּכַ֤חַת, it was found, which governs the description of Daniel's qualities. The construction highlights Daniel's exceptional abilities and the reasons for his recognition.
The sentence includes multiple noun phrases detailing Daniel's attributes, creating a layered structure that emphasizes his qualifications. The word order places Daniel's extraordinary spirit at the forefront, underscoring its significance.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word יַתִּירָ֡ה is rendered as ἅγιον, which means 'holy' or 'sacred.' This choice indicates a narrowing of the meaning, suggesting not just excellence but a divine quality associated with Daniel's spirit.
This translation reflects the translators' understanding of Daniel's abilities as not merely extraordinary but also divinely inspired, aligning with the overall theme of God's influence in his life.
In plain words — the whole versegenerated
Daniel 5:12 tells us that Daniel, also called Belteshazzar, was recognized by the king for his extraordinary spirit and ability to interpret dreams and solve difficult problems. The king acknowledges Daniel's unique gifts and commands that he be summoned to provide an interpretation.
Frequently Asked Questionsgenerated
Daniel was recognized for his exceptional spirit, knowledge, understanding, and ability to interpret dreams and solve complex problems.
Daniel was given the name Belteshazzar by the king as part of his assimilation into Babylonian culture, signifying his new identity.
The king's acknowledgment implies that Daniel's abilities were not only impressive but also essential for understanding divine messages and guiding the kingdom.
Daniel's role as an interpreter of dreams highlights the overarching theme of God's sovereignty and guidance over earthly kingdoms.
Reflection Questionsgenerated
- What does it mean to have an extraordinary spirit in today's context?
- How can we recognize and value the unique gifts of others in our lives?
- In what ways can we seek wisdom and understanding like Daniel?
- How does Daniel's story encourage us to trust in God's guidance?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on Daniel's divine wisdom and ability to interpret dreams, drawing from this verse to illustrate Daniel's role as a prophet.
Daniel, having become a receptacle of the divine Spirit, gives wise advice on everything, makes intelligent utterances on everything, clarifies riddles in dreams,Early Church Fathers on Daniel 5 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Daniel 5:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleForasmuch as an excellent spirit,.... A superior spirit to all the wise men in Babylon for natural knowledge and political wisdom; and he had yet a more excellent spirit which she knew nothing of,
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryForasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named
Read Robert Jamieson on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.Ver. 12. Forasmuch as an excellent spirit, &c.] Very excellent is the grace of the Spirit in godly hearts, neither can natural conscience do less than stoop and strike sail to the image of God in whomsoever. And dissolving of doubts.] Chald., Knots; that is, perplexed and obscure speeches and sentences. Now let Daniel be called.] Who will not obtrude himself, nor, like the marigold, open and shut with the…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) Forasmuch as.—The effect of these words is to combine the two facts mentioned in Daniel 5:11, and to make the advice at the end of this verse more forcible. “Because Daniel is a wise man, and has proved his wisdom in the days of Nebuchadnezzar, therefore send for him now.” Dissolving of doubts.—See marginal alternative; and for an illustration comp. Records of the Past, vol. iii., p. 141.
Read Charles John Ellicott on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges12. an excellent spirit] a surpassing spirit, i.e. pre-eminent ability. Cf. Daniel 5:14, Daniel 6:3; and see on Daniel 2:31. The Aramaic word used stands often in the Syriac version of the N.T. for πλεῖον and περισσότερον, as Matthew 6:25; Matthew 11:9; Matthew 12:42. interpreting … dissolving] These two English words are, of course, substantives. The meaning of the passage is, no doubt, given correctly, but it involves a change of punctuation: in the original, the two words, as actually pointed, are participles and out of construction with the context. shewing of hard sentences] declaring of riddles. As Prof. Bevan remarks, the two Aramaic words here used correspond exactly to the two…
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleForasmuch as an excellent spirit - Not an excellent spirit in the sense in which that phrase is sometimes used now, as denoting a good and pious spirit, but a spirit or mind that excels; that is,
Read Albert Barnes on Daniel 5 →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
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.”
because an excellent spirit, knowledge, understanding, interpreting of dreams, showing of dark sentences, and dissolving of doubts were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.”
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.”
Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret dreams, solve riddles, and decipher knotty problems. Now summon Daniel, and he will disclose the interpretation.”
Tyndale line
Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.
forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of dark sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation.
forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of dark sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will shew the interpretation.
Forasmuch as an excellent spirit, and knowledge, and understanding, the interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation.
Because a more excellent spirit, and knowledge, and vnderstanding (for hee did expound dreames, and declare hard sentences, and dissolued doubtes) were founde in him, euen in Daniel, whome the King named Belteshazzar: nowe let Daniel be called, and hee will declare the interpretation.
Strictly literal
forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and solving of problems, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will shew the interpretation.
because that an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of enigmas, and loosing of knots was found in him, in Daniel, whose name the king made Belteshazzar: now let Daniel be called, and the interpretation he doth show.'
because that an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of enigmas, and loosing of knots was found in him, in Daniel, whose name the king made Belteshazzar: now let Daniel be called, and the interpretation he shows.”
Forasmuch as a superior spirit, and knowledge, and intelligence, interpreting of dreams, and solving of riddles, and of untying knotty [doubts], were found in him, in Daniel, to whom the king assigned the name of Belteshazzar: now let Daniel be called, and he will tell the interpretation.
An excellent spirit, knowledge, understanding, interpreting of dreams, explaining riddles and solving problems—these qualities were found in this man Daniel, whom the king named Belteshazzar. Now call for Daniel and he will tell you the meaning of what has been written.”
From the Latin
Because a greater spirit, and knowledge, and understanding, and interpretation of dreams, and shewing of secrets, and resolving of difficult things, were found in him, that is, in Daniel: whom the king named Baltassar. Now therefore let Daniel be called for, and he will tell the interpretation.
Simplified
because Daniel (called Belteshazzar by the king) was found to have an excellent mind, full of understanding and insight, and also able to interpret dreams, explain mysteries, and solve difficult problems. Call Daniel in and let him explain what this means to you.”
Because a most special spirit, and knowledge and reason and the power of reading dreams and unfolding dark sayings and answering hard questions, were seen to be in him, even in Daniel (named Belteshazzar by the king): now let Daniel be sent for, and he will make clear the sense of the writing.
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 is supported by the Dead Sea Scrolls, which contain significant portions of the verse. While some words are restored, the essential meaning aligns with the MT, confirming Daniel's extraordinary abilities and the king's recognition of them.
כָּל־ קֳבֵ֡ל דִּ֣י ר֣וּחַ׀ יַתִּירָ֡ה וּמַנְדַּ֡ע וְשָׂכְלְתָנ֡וּ מְפַשַּׁ֣ר חֶלְמִין֩ וַֽאַֽחֲוָיַ֨ת אֲחִידָ֜ן וּמְשָׁרֵ֣א קִטְרִ֗ין הִשְׁתְּכַ֤חַת בֵּהּ֙ בְּדָ֣נִיֵּ֔אל דִּֽי־ מַלְכָּ֥א שָׂם־ שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר כְּעַ֛ן דָּנִיֵּ֥אל יִתְקְרֵ֖י וּפִשְׁרָ֥ה יְהַֽחֲוֵֽה׃ פ
22 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.
[כלקבל] [די] [רוח] [יתירה] ומדע שכלתנו מפשר [חלמין] [ואחוית] [אחידן] [ומשרא] [קטרין] השתכח ב׳ה בדניאל די [מלכ] [א] [שם] [שמ׳ה] [בלטשאצר] [כען] [דניאל] [יתקרי] וכתב א יקרא [ופשר׳ה] [יהחוה]
8 words on the leather — 2 partly restored, 19 supplied entire by an editor.
[כלקבל] [די] [רוח] [יתירה] [ומנדע] [ושכלתנו] [מפשר] [חלמין] [ואחוית] [אחידן] [ומשרא] [קטרין] [השתכחת] [ב׳ה] בדניאל [די] [מלכ] [א] [שם] [שמ׳ה] [בלטשאצר] [כען] [דניאל] יתקרא וכתב [א] [יקרא]
nothing on the leather here — 3 partly restored, 24 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 5:12
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.
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
Adj — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
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
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
Adj — Noun common · both singular absoluteANcbsa
spir'-it (ruach; pneuma; Latin, spiritus):
1. Primary and Figurative Senses
(1) As Wind, Breath
(2) As Anger or Fury
(3) As Mental and Moral Qualities in Man
2. Shades of Meaning
(1) As Life-Principle
(2) As Surviving Death
(3) Spiritual Manifestations
3. Human and Divine Spirit
(1) The Human as Related with the Divine
(2) Operations of the Divine Spirit as Third Person of the Trinity
4. Old Testament Applications
5. Various Interpretations
1. Primary and Figurative Senses:
Spirit
(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means “breath,” and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This…
A word employed in various senses in Scripture.
1. For THE HOLY, HOLINESS SPIRIT, the third person of the Holy Trinity, who inspired the prophets, animates good men, pours his unction into our hearts, imparts to us life and comfort; and in whose name we are baptized and blessed, as well as in that of the Father and the Son. When the adjective Holy is applied to the term Spirit, we should always understand it as here explained; but there are many places whether it must be taken in this sense, although the term Holy is omitted. See HOLY, HOLINESS SPIRIT.
2. BREATH, respiration; or the principle of animal life, common to men and animal: this God has given, and this he recalls when he takes away life, Ec 3:21. See SOUL.
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
Adj — AdjAAafsa
מַנְדַּע (manda) is an Aramaic word meaning knowledge or the power of knowing. It corresponds to the Hebrew word מַדָּע (mad.da, H4093) and covers concepts like wisdom, intelligence, and understanding. The entries consistently emphasize its relation to knowledge without significant disagreement.
מַנְדַּע n.[m.] knowledge, power of knowing
base
H4486 מַנְדַּע
4486 manda` man-dah'
(Aramaic) corresponding to 4093; wisdom or
intelligence:--knowledge, reason, understanding.
see HEBREW for 04093
מַנְדַּע (man.da) — knowledge.
knowledge, power of knowing
Aramaic of mad.da (מַדָּע "knowledge" H4093)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
שׇׂכְלְתָנוּ (soklthanu) is an Aramaic word derived from שֵׂ֫כֶל (sekel), meaning 'understanding' or 'insight.' It is primarily used to denote intelligence or comprehension.
שׇׂכְלְתָנוּ n.f. insight
base
H7924 שׇׂכְלְתָנוּ
7924 soklthanuw sok-leth-aw-noo'
(Aramaic) from 7920; intelligence:--understanding.
see HEBREW for 07920
שׇׂכְלְתָנוּ (sokh.le.ta.nu) — insight.
insight
Aramaic of se.khel (שֵׂ֫כֶל "understanding" H7922)
Adj | N-fs — Conjunction · noun common both singular constructAC/Ncbsc
פְּשַׁר (pshar) means to interpret, particularly in the context of dreams. It is derived from Aramaic and is associated with the verb forms used for interpretation. The entries consistently emphasize its meaning without significant disagreement.
[פְּשַׁר] vb. interpret (a dream)
Pe.
Pa.
base
H6590 פְּשַׁר
6590 pshar pesh-ar'
(Aramaic) corresponding to 6622; to interpret:--make
(interpretations), interpreting.
see HEBREW for 06622
פְּשַׁר (pe.shar) — to interpret.
1) to interpret
1a) (P'al) to interpret
1b) (Pael) to interpret
Adj — Verb · Piel · participle (active) masculine singular commonAVprmsc
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…
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)
Adj — Noun common · masculine plural absoluteANcmpa
The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in (1 Corinthians 14:15) dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part. Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant. And where dreams are recorded as means of God’s revelation to his chosen servants, they are almost always referred to the periods…
אַחֲוָיָה (achavah) refers to a declaration or explanation, derived from the Aramaic word אַחְוָה (ach.vah). The entries indicate it relates to the act of showing or declaring, particularly in the context of solving riddles. There are no significant disagreements among the lexicons regarding its meaning.
[אַחֲוָיָה] n.f. a declaring
base
H263 אַחֲוָיָה, אַחֲוָה
263 'achavah akh-av-aw'
(Aramaic) corresponding to 262; solution (of
riddles):--showing.
see HEBREW for 0262
אַחֲוָיָה (a.cha.vah) — explanation.
declaration, a declaring
Aramaic of ach.vah (אַחְוָה "declaration" H0262)
Adj | V-Hiphil-Inf-a — Conjunction · verb infinitive absolute common commonAC/Vacc
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…
אֲחִידָה (achiydah) means 'riddle' or 'enigma' in Aramaic, corresponding to the Hebrew word for riddle, חִידָה (chidah). It appears in the context of a hard sentence or puzzle, specifically noted in Daniel 5:12.
[אֲחִידָה] n.f. riddle;—fpl. abs. Dn 5:12.
ref
H280 אֲחִידָה
280 'achiydah akh-ee-daw'
(Aramaic) corresponding to 2420, an enigma:--hard sentence.
see HEBREW for 02420
אֲחִידָה (a.chi.dah) — riddle.
puzzle, riddle
Aramaic of chi.dah (חִידָה "riddle" H2420)
Adj — Noun common · feminine plural absoluteANcfpa
שְׁרָא (shre') is an Aramaic verb meaning to loosen or free. It encompasses a range of actions such as beginning, abiding, and figuratively unraveling. The entries suggest it can also imply residing or unloading beasts. Notably, the Brown-Driver-Briggs entry mentions a specific usage related to fear where joints are loosened.
[שְׁרָא] vb. 1. loosen. 2. abide
Pe.
loosen
abide
Pa. begin
Hithpa. joints were loosened (in fear).
base
H8271 שְׁרָא, שְׁרֵא
8271 shre' sher-ay'
(Aramaic) a root corresponding to that of 8293; to free,
separate; figuratively, to unravel, commence; by implication
(of unloading beasts) to reside:--begin, dissolve, dwell,
loose.
see HEBREW for 08293
שְׁרָא (she.re) — to loose.
1) to loosen, abide, begin
1a) (P'al)
1a1) to loosen
1a2) to abide (from loosing girths for camp)
1b) (Pael) to begin, open
1c) (Ithpael) to be loosened
Adj | V-Piel — Conjunction · verb piel participle (active) masculine singular commonAC/Vprmsc
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…
קְטַר (qtar) refers to a joint or knot, and can also signify a problem or doubt in a figurative sense. The word is linked to both physical joints, like those in the hip, and abstract difficulties. It appears in various contexts, suggesting a range of meanings from the literal to the metaphorical.
[קְטַר] n.m. joint, knot
base
H7001 קְטַר
7001 qtar ket-ar'
(Aramaic) from a root corresponding to 7000; a knot (as tied
up), i.e. (figuratively) a riddle; also a vertebra (as if a
knot):--doubt, joint.
see HEBREW for 07000
קְטַר (qe.tar) — joint.
1) knot, joint, problem
1a) joints (of the hip)
1b) difficulties, doubts (fig)
Adj — Noun common · masculine plural absoluteANcmpa
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj — Verb plural · third person feminine singularAVup3fs
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
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…
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
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…
The Hebrew word שׂוּם (suwm) means to set, make, or appoint. It includes various nuances such as to fix or lay down a decree. The entries indicate that it can be used in different grammatical forms, including P'al and Ithp'al, suggesting both active and passive meanings.
[שׂוּם], שִׂים vb. set, make
Pe.
make
make, appoint
set, fix
Pe‛îl from me a decree is made
Hithpe. be made
base
H7761 שׂוּם, שִׂים
7761 suwm soom
(Aramaic) corresponding to 7760:--+ command, give, lay,
make, + name, + regard, set.
see HEBREW for 07760
שׂוּם (sum) — to set: make.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: put/give.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
שׂוּם (sum) — to set: appoint.
1) to set, make, appoint
1a) (P'al)
1a1) to make, make decree, setout (decree)
1a2) to make, appoint
1a3) to set, fix
1b) (Ithp'al) to be made, be set, be laid
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
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)
Adj — 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
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
Adj — 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;
Adj — 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…
קְרָא (qra') is a Hebrew verb meaning to call, read aloud, or shout. It encompasses actions like proclaiming and being summoned. The entries indicate its use in both active and reflexive forms, with no significant disagreements among the lexicons.
[קְרָא] vb. call, read out, aloud
Pe.
call, proclaim
read out, aloud
Pe‛îl it was read
Hithpe. be summoned
base
H7123 קְרָא
7123 qra' ker-aw'
(Aramaic) corresponding to 7121:--call, cry, read.
see HEBREW for 07121
קְרָא (qe.ra) — to read.
1) to call, read aloud, read out, shout
1a) (P'al)
1a1) to call, proclaim
1a2) to read aloud, read out
1b)(Ithp'el) to be summoned, be called
Adj — Verb third · person masculine singularAVui3ms
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
in-tur-pre-ta'-shun:
1. General Principles:
Is a generic term and may refer to any work of literature. Referred specifically to the sacred Scriptures, the science of interpretation is generally known as hermeneutics, while the practical application of the principles of this science is exegesis. In nearly all cases, interpretation has in mind the thoughts of another, and then, further, these thoughts expressed in another language than that of the interpreter. In this sense it is used in Biblical research. A person has interpreted the thoughts of another when he has in his own mind a correct reproduction or photograph of the thought as it was conceived in the mind of the original writer or speaker. It is accordingly a purely reproductive process, involving no originality of thought on the part of the interpreter. If the latter adds anything of his own it is eisegesis and not exegesis. The…
Revealing the true meaning of supernatural dreams, Ge 41:1-57 Da 2:4, unknown tongues, etc., 1Co 12:12,30 14:5,13.
For the right interpretation of the word of God, the chief requisites are, a renewed heart, supremely desirous to learn and do the will of God; the aid of the Holy Spirit, sought and gained; a firm conviction that the word of God should rule the erring season and heart of man; a diligent comparison of its different parts, for the light they throw upon each other; all reliable information as to the history and geography, the customs, laws, and languages, the public, domestic, and inner life of Bible times. Thus to study the Bible for one’s self is the privilege and duty of every one.
→ See TONGUES
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
Adj — Verb · Hiphil · imperfect third person masculine singularAVhi3ms