Daniel 5:26 — Word Study
WLCדְּנָ֖ה פְּשַֽׁר־ מִלְּתָ֑א מְנֵ֕א מְנָֽה־ אֱלָהָ֥א מַלְכוּתָ֖ךְ וְהַשְׁלְמַֽהּ׃
BSA[And] thisdên [therefore, as a result] is the interpretationpᵉshar [explanation, meaning] of the messagemillâh MENEmᵉnêʼ [numbered, counted] means that Godʼĕlâhh [Eloah, the one true God] has numberedmᵉnâʼ [reckoned, appointed] the days of your reignmalkûw [kingdom, rule] and brought it to an endshᵉlam■ [finished, completed]
| Greek | English | Parsing |
|---|---|---|
| דְּנָ֖ה | this | Particle |
| פְּשַֽׁר־ | [is] [the] interpretation of | Noun common, both singular construct |
| מִלְּתָ֑א | matter the | Noun common feminine singular determined, particle |
| מְנֵ֕א | mene | Noun common, both singular absolute |
| מְנָֽה־ | he has numbered | Verb, Qal, perfect third person masculine singular |
| אֱלָהָ֥א | God | Noun common both singular determined, particle |
| מַלְכוּתָ֖ךְ | kingdom your | Noun common feminine singular construct, suffix |
| וְהַשְׁלְמַֽהּ׃ | and he has finished it | Conjunction, verb hiphil perfect third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And this is the interpretation of the message: MENE means that God has numbered the days of your reign and brought it to an end. |
| KJV | This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. |
| ASV | This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and brought it to an end. |
| YLT | This [is] the interpretation of the thing: Numbered — God hath numbered thy kingdom, and hath finished it. |
| WEB | “This is the interpretation of the thing: MENE: God has counted your kingdom, and brought it to an end. |
| BBE | This is the sense of the words: Mene; your kingdom has been numbered by God and ended. |
Where they part company is מְנֵ֕א — see How Translations Differ.
The structure is straightforward, with a main clause followed by subordinate phrases that clarify the interpretation.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמְנָה
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 5:26
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 Writing on the Wallgenerated
Daniel 5:26 reveals the interpretation of the mysterious writing on the wall during King Belshazzar's feast. Daniel explains that the word 'MENE' signifies that God has counted the days of Belshazzar's reign and has brought it to an end. This moment serves as a warning and a divine judgment, emphasizing God's sovereignty over earthly kingdoms.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 9:2 | in the first year of his reign, I, Daniel, understood from the sacred books, according to the word of the LORD to Jeremiah the prophet, that the desolation of Jerusalem would last seventy years. |
| 2 | Job 14:14 | When a man dies, will he live again? All the days of my hard service I will wait, until my renewal comes. |
| 3 | Isaiah 13:1–14 | This is the burden against Babylon that Isaiah son of Amoz received: |
| 4 | Isaiah 21:1–10 | This is the burden against the Desert by the Sea: Like whirlwinds sweeping through the Negev, an invader comes from the desert, from a land of terror. |
| 5 | Isaiah 47:1–15 | “Go down and sit in the dust, O Virgin Daughter of Babylon. Sit on the ground without a throne, O Daughter of Chaldea! For you will no longer be called tender or delicate. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מְנֵ֕א, me.Ne'generated
The word מְנֵא (me.Ne') refers to a mina, a unit of weight or measurement, often used to denote a specific amount. In this context, it signifies that God has counted or numbered something significant.
The parsing as a noun indicates that it stands alone as a subject in the sentence. It emphasizes the act of counting, which is central to the message conveyed to Belshazzar.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses numbered for מְנֵ֕א. The KJV and ASV also use numbered, maintaining the sense of divine reckoning.
Where translations differ, מְנֵ֕א is rendered as counted (WEB) or simply left as mene (GNV), indicating different approaches to conveying the meaning of the term.
Sentence Structuregenerated
The finite verb מְנָֽה (he has numbered) governs the sentence, with several phrases detailing the subject and object. The structure indicates a clear statement of God's action regarding the king's reign.
The main clause is followed by additional clauses that elaborate on the interpretation of the message, showing the relationship between the divine action and its implications for Belshazzar.
Septuagint Backgroundgenerated
In the Septuagint, מְנֵ֕א is rendered as ἠρίθμηται, meaning 'has been numbered.' This choice emphasizes the aspect of divine counting or reckoning, aligning with the Hebrew meaning.
The translation reflects a narrowing of the term's significance, focusing on the act of counting as a divine judgment.
In plain words — the whole versegenerated
Daniel 5:26 explains that the word 'MENE' means God has counted the days of King Belshazzar's reign and has brought it to an end. This interpretation serves as a warning of divine judgment on the king's rule.
Frequently Asked Questionsgenerated
'MENE' signifies that God has counted or numbered the days of Belshazzar's reign, indicating that it is coming to an end.
The interpretation reveals God's judgment on Belshazzar, emphasizing the sovereignty of God over earthly rulers.
This verse highlights the theme of divine authority and the consequences of pride and disobedience among rulers.
Belshazzar's fate serves as a warning about the importance of recognizing God's authority and the consequences of ignoring divine signs.
Reflection Questionsgenerated
- In what ways do I recognize God's authority in my life?
- How can I be more aware of the signs and messages God may be sending?
- What lessons can I learn from the downfall of King Belshazzar?
- How does understanding God's sovereignty affect my perspective on current events?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this passage, interpreting the message as a divine judgment against King Belshazzar.
By “interpretation,” he refers to the meaning. “Mane: God has measured your kingdom and brought it to an end,” that is, he has seen you are unworthy of kingship, and he decided to leave you bereft of it.Early Church Fathers on Daniel 5 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Daniel 5:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThis is the interpretation of the thing,.... Or, "word" (z); for they might all seem as one word; or this is the sense of the whole: MENE; as for this word, it signifies, God hath numbered thy
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThis is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. MENE; God hath numbered thy kingdom. God hath fixed the number of years of thine empire, and that number is now complete.
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMene, Mene; He hath numbered, or, It is numbered, it is numbered. These words are doubled for the greater confirmation, to note that the number of his sins and of his days, both of life and reign, are full. It relates to the number of the seventy years’ captivity now completed, or to the seventy years for the overthrow of the Babylonish empire, or the translation of it to the Medes and Persians, foretold Isaiah 13$ Isaiah 14$ Jeremiah 1$, and in the dream, .
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:26 This [is] the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.Ver. 26. MENE; God hath numbered thy kingdom.] He hath cast up thy reckonings, taken account of thy maladministration, and calleth for satisfaction. So he dealt with Pharaoh, king of Egypt. Cum duplicarentur lateres, venit Moses, when the tale of bricks was doubled, then came Moses; and when the four hundred, or the four hundred and thirty, years of their captivity in Egypt were exactly expired, the same night were the firstborn slain. So the tyranny of the Roman emperors was numbered at the end of three hundred years after Christ, when they, sounding the triumph before the victory…
Read John Trapp on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges26. finished it] completed it, given it its full and complete measure of time. Cp. the cognate adj. in Genesis 15:16 (‘full,’ ‘complete’).
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThis is the interpretation of the thing - It may seem not to have been difficult to interpret the meaning of the communication, when one was able to read the words, or when the sense of the words was understood.
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
And this is the interpretation of the message: MENE means that God has numbered the days of your reign and brought it to an end.
“This is the interpretation of the thing: MENE: God has counted your kingdom, and brought it to an end.
And this is the interpretation of the message: MENE means that God has numbered the days of your reign and brought it to an end.
This is the interpretation of the words: As for mene – God has numbered your kingdom’s days and brought it to an end.
Tyndale line
This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and brought it to an end.
This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and brought it to an end.
This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.
This is the interpretation of the thing, MENE, God hath nombred thy kingdome, and hath finished it.
Strictly literal
This is the interpretation of the thing: MENE, God hath numbered thy kingdom, and finished it;
This [is] the interpretation of the thing: Numbered — God hath numbered thy kingdom, and hath finished it.
This [is] the interpretation of the thing: Numbered—God has numbered your kingdom, and has finished it.
This the interpretation of the matter: M'ne, God hath numbered thy kingdom, and made an end of it.
This is its meaning: 'Mene,' 'God has numbered your kingdom and brought it to an end.'
From the Latin
And this is the interpretation of the word. MANE: God hath numbered thy kingdom, and hath finished it.
Simplified
Here is the meaning: Number—God has numbered your reign and brought it to an end.
This is the sense of the words: Mene; your kingdom has been numbered by God and ended.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show agreement in the main terms of the verse, although the Septuagint's word order differs. The key concepts remain consistent across both texts.
דְּנָ֖ה פְּשַֽׁר־ מִלְּתָ֑א מְנֵ֕א מְנָֽה־ אֱלָהָ֥א מַלְכוּתָ֖ךְ וְהַשְׁלְמַֽהּ׃
5 of the 8 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 5:26
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.
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
Adj — ParticleATm
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 — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
מְנֵא (mene') refers to a mina, a unit of weight or measurement, typically around 50 to 60 shekels. The term is derived from the Aramaic passive participle of a related word. It is mentioned in contexts related to weights in the Old Testament.
מְנֵא n.[m.] maneh, mina, a weight
base
H4484 מְנֵא
4484 mene' men-ay'
(Aramaic) passive participle of 4483; numbered:--Mene.
see HEBREW for 04483
מְנֵא (me.ne) — mina.
1) (P'al) mina, maneh
1a) a weight or measurement; usually 50 shekels but maybe 60 shekels
Adj — Noun common · both singular absoluteANcbsa
Mene
(Dan. 5:25, 26), numbered, one of the words of the mysterious inscription written “upon the plaister of the wall” in Belshazzar’s palace at Babylon. The writing was explained by Daniel. (See BELSHAZZAR.)
(numbered), the first word of the mysterious inscription written upon the wall of Belshazzar’s palace, in which Daniel read the doom of the king and his dynasty. (Daniel 5:25,26)
He is numbered; TEKEL, he is weighed; UPHARSIN, and they are dividing; Chaldee words supernaturally traced on the wall at Balshazzar’s impious feast, and significant of his impending doom, Da 5:1-31. The astrologers could not read them, perhaps because they were written in antique Hebrew characters; still less could they explain, even if they had dared to do it, what was so portentous. Daniel, however, received skill to understand and courage to declare their awful meaning; and the same night witnessed their fulfillment. Over how many proud heads often found in scenes of ungodliness and reveling, the hand that has recorded their past history is even now preparing to record their doom
who reckons or is counted
מְנָה (mənā) means to count or appoint, with uses in both the P'al and Pael forms indicating numbering and appointing. The entries suggest a focus on the act of reckoning or ordaining something. The word is linked to the Aramaic roots, indicating a broader linguistic connection.
מְנָה vb. number, reckon
Pe. God has numbered
Pa. appoint
base
H4483 מְנָה, מְנָא
4483 mna' men-aw'
(Aramaic) or mnah (Aramaic) {men-aw'}; corresponding to 4487;
to count, appoint:--number, ordain, set.
see HEBREW for 04487
מְנָה (me.nah) — to reckon/appoint.
1) to number, reckon
1a) (P'al) to number
1b) (Pael) to appoint
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
Adj | Suff — Noun common feminine singular construct · suffixANcfsc/Sp2ms
שְׁלֵם (shlam) means 'to be complete' or 'to finish.' It can refer to something being finished or sound, and includes forms like 'finished' or 'to bring to an end.' The entries indicate its use in contexts like the completion of the temple and suggest a connection to the idea of restoration.
[שְׁלֵם] vb. be complete
Pe. finished, of temple
Haph. God has finished it (the kingdom; brought it to an end)
base
H8000 שְׁלֵם be complete
8000 shlam shel-am'
(Aramaic) corresponding to 7999; to complete, to
restore:--deliver, finish.
see HEBREW for 07999
שְׁלֵם (she.lam) — be complete.
1) to be complete, be finished, be sound
1a) (P'al) finished (participle)
1b) (Aphel) to finish, bring to an end, render in full
Adj | V-Hiphil-Perf-3ms | Suff — Conjunction · verb hiphil perfect third person masculine singular · suffixAC/Vhp3ms/Sp3fs