Daniel 5:8 — Word Study
WLCאֱדַ֙יִן֙ עָֽלִּ֔ין כֹּ֖ל חַכִּימֵ֣י מַלְכָּ֑א וְלָֽא־ כָהֲלִ֤ין כְּתָבָא֙ לְמִקְרֵ֔א וּפִשְׁרֵ֖הּ לְהוֹדָעָ֥ה לְמַלְכָּֽא׃
BSASoʼĕdayin [then, at that time] allkôl [everything, the entirety] the king’smelek [ruler, monarch] wise menchakkîym [intelligent, discerning, experts, advisors] came inʻălal [entered, assembled] but they couldkᵉhal ◂notlâʼ [were unable, lacked the power] readqᵉrâʼ [interpret, understand] the inscriptionkᵉthâb [written decree, message] or interpret itpᵉshar [nor, explain, reveal, the meaning, the significance] for [him]melek [to the king, for his understanding]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֙יִן֙ | then | Adverb |
| עָֽלִּ֔ין | [were] going in | Verb, Qal, participle (active) masculine plural |
| כֹּ֖ל | all | Noun common, both singular construct |
| חַכִּימֵ֣י | [the] wise men of | Adj |
| מַלְכָּ֑א | king the | Noun common both singular determined, particle |
| וְלָֽא־ | and not | Conjunction, particle |
| כָהֲלִ֤ין | [they were] able | Verb, Qal, participle (active) masculine plural |
| כְּתָבָא֙ | writing the | Noun common both singular determined, particle |
| לְמִקְרֵ֔א | to read aloud | Preposition, verb qal infinitive construct common |
| וּפִשְׁרֵ֖הּ | and interpretation its | Conjunction, noun common both singular construct, suffix |
| לְהוֹדָעָ֥ה | to make known | Preposition, verb hiphil infinitive construct common |
| לְמַלְכָּֽא׃ | to king the | Preposition, noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So all the king’s wise men came in, but they could not read the inscription or interpret it for him. |
| KJV | Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. |
| ASV | Then came in all the king’s wise men; but they could not read the writing, nor make known to the king the interpretation. |
| YLT | Then coming up are all the wise men of the king, and they are not able to read the writing, and the interpretation to make known to the king; |
| WEB | Then all the king’s wise men came in; but they could not read the writing, and couldn’t make known to the king the interpretation. |
| BBE | Then all the king's wise men came in: but they were not able to make out the writing or give the sense of it to the king. |
The translations agree on the actions of the wise men and their inability to interpret the inscription.
The structure consists of a main clause followed by a conjunction with negation, leading into two infinitive phrases that describe the wise men's inability.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעֲלַל
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 5:8
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 King's Dilemmagenerated
Daniel 5:8 describes a troubling situation where King Belshazzar's wise men are summoned to interpret a mysterious inscription. Despite their reputation for wisdom, they are unable to provide any understanding of the message, leading to increased fear and confusion for the king. This moment highlights the limitations of human wisdom in the face of divine mysteries, as seen in the broader context of Daniel's prophetic interpretations throughout the book.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:27 | Daniel answered the king, “No wise man, enchanter, medium, or magician can explain to the king the mystery of which he inquires. |
| 2 | Daniel 4:7 | When the magicians, enchanters, astrologers, and diviners came in, I told them the dream, and they could not interpret it for me. |
| 3 | Genesis 41:8 | In the morning his spirit was troubled, so he summoned all the magicians and wise men of Egypt. Pharaoh told them his dreams, but no one could interpret them for him. |
| 4 | Isaiah 47:9–12 | These two things will overtake you in a moment, in a single day: loss of children, and widowhood. They will come upon you in full measure, in spite of your many sorceries and the potency of your spells. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — עָֽלִּ֔ין, 'a.la.lingenerated
The word עֲלַל (*alal*) is a participle form indicating the action of entering or coming in. It conveys the idea of physically entering a space, which in this context refers to the wise men entering the king's presence. This verb emphasizes the action they took to respond to the king's summons.
This word appears in various forms throughout the Hebrew Bible, often indicating the act of coming into a place or introducing someone. Its presence here underscores the urgency of the situation as the wise men try to fulfill the king's request.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the rendering of the verse, all conveying that the king's wise men entered but were unable to read or interpret the inscription.
Sentence Structuregenerated
The main verb governing the sentence is עָֽלִּ֔ין, they came in, with several phrases attached: a noun phrase indicating who came in, a conjunction with a negation, and two infinitive phrases describing what they could not do. This structure highlights the contrast between the action of entering and their inability to fulfill the king's request.
The word order emphasizes the wise men as the subject, followed by their actions and the negative outcomes, illustrating the sequence of events clearly.
Septuagint Backgroundgenerated
The Septuagint translates עֲלַל as εἰσεπορεύοντο, meaning 'they entered.' This choice maintains the focus on their action of entering the king's presence, though the Greek structure differs from the Hebrew.
This translation choice suggests a straightforward rendering without additional interpretation, reflecting the urgency of the situation.
In plain words — the whole versegenerated
Daniel 5:8 tells us that all the king's wise men came in to help him understand a mysterious inscription. However, despite their wisdom, they could not read or explain what it meant, which left the king feeling even more anxious and confused.
Frequently Asked Questionsgenerated
The inscription is a mysterious message that only Daniel, through divine insight, would later interpret.
Their inability highlights the limitations of human wisdom when faced with divine mysteries.
The king became increasingly terrified and confused, leading to a sense of urgency for a solution.
It illustrates the contrast between human wisdom and divine revelation, a recurring theme in the book of Daniel.
Reflection Questionsgenerated
- What are some situations in my life where I have relied on my own understanding rather than seeking divine wisdom?
- How can I better recognize the limits of human wisdom in my daily decisions?
- In what ways can I seek out and value divine insight over human knowledge?
- How does this passage encourage me to trust in God when I face uncertainties?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 5:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen came in all the king's wise men,.... The whole college of them, the persons before described; over whom, in Nebuchadnezzar's time, Daniel was the chief of the governors, Daniel 2:48, these came
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then came in all the king's wise men: but they could not read the writing.
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe rabbies say it was not in the Chaldee character, though the words were Chaldee, but the old Hebrew, Canaanitish, Phoenician, and Samaritan letters; or else because only the initial letters, M. T. P., were written. But God reserved this honour for Daniel, and to him that He might have all the glory. Besides, this interpretation was figurative, about weighing in a balance.
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:8 Then came in all the king’ s wise [men]: but they could not read the writing, nor make known to the king the interpretation thereof.Ver. 8. But they could not read the writing.] Utpote caecitate et stupore pervulsi; they could not so read it as to make any good sense of it. It may be the initial letters only were set down, or else without pricks, or in a strange character, the Samaritan, or some other. The honour of the work was reserved for a better man.
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Then—i.e., after the king had addressed the wise men whom he had summoned. But why could not they read an inscription which Daniel deciphered at first sight? It has been conjectured (1) that the character was old Semitic, or one which the wise men did not know; (2) that the language of the inscription was unknown to them; (3) that the words were written in vertical columns, and the wise men endeavoured to read them horizontally. The only true explanation is to be found in the supernatural character of the inscription, and in the inspiration of Daniel. In this way God asserts Himself against the false wisdom of the heathens.
Read Charles John Ellicott on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. They could not read the writing] Because it was in the pure Hebrew, not the Chaldean character. See below.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges8. The wise men, however, failed either to read or to explain the writing.
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThen came in all the king’s wise men - The classes above referred to, Daniel 5:7. But they could not read the writing - The character was an unknown character to them.
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
So all the king’s wise men came in, but they could not read the inscription or interpret it for him.
Then all the king’s wise men came in; but they could not read the writing, and couldn’t make known to the king the interpretation.
So all the king’s wise men came in, but they could not read the inscription or interpret it for him.
So all the king’s wise men came in, but they were unable to read the writing or to make known its interpretation to the king.
Tyndale line
Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof.
Then came in all the king’s wise men; but they could not read the writing, nor make known to the king the interpretation.
Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation.
Then came in all the king's wise men : but they could not read the writing, nor make known to the king the interpretation of it.
Then came all the Kings wise men, but they could neither reade the writing, nor shewe the King the interpretation.
Strictly literal
Then came in all the king's wise men, but they could not read the writing, nor make known to the king the interpretation.
Then coming up are all the wise men of the king, and they are not able to read the writing, and the interpretation to make known to the king;
Then all the wise men of the king are coming up, and they are not able to read the writing, and to make known the interpretation to the king;
Then came in all the wise men of the king; but they were not able to read the writing, nor to make its interpretation known to the king.
Then all the king's men who were known for their wisdom came in, but they could not read the writing or explain its meaning to the king.
From the Latin
Then came in all the king’s wise men, but they could neither read the writing, nor declare the interpretation to the king.
Simplified
However, after all the king's wise men had come in, they could not read the writing or explain to him what it meant.
Then all the king's wise men came in: but they were not able to make out the writing or give the sense of it to the king.
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 core elements of the verse, though the Septuagint's word order and some articles differ. The Hebrew text remains intact, emphasizing the wise men's inability to interpret the inscription.
אֱדַ֙יִן֙ עָֽלִּ֔ין כֹּ֖ל חַכִּימֵ֣י מַלְכָּ֑א וְלָֽא־ כָהֲלִ֤ין כְּתָבָא֙ לְמִקְרֵ֔א וּפִשְׁרֵ֖הּ לְהוֹדָעָ֥ה לְמַלְכָּֽא׃
7 of the 12 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 5:8
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)
Adj — AdverbAD
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
Adj — 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…
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj — Noun common · both singular constructANcbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
חַכִּים (chakkiym) means 'wise' and refers to a wise man or a Magian. It is derived from a root associated with wisdom, specifically noted in Strong's H2449. The term appears in contexts that emphasize wisdom.
[חַכִּים] 14 n.m. wise man
base
H2445 חַכִּים
2445 chakkiym khak-keem'
(Aramaic) from a root corresponding to 2449; wise, i.e. a
Magian:--wise.
see HEBREW for 02449
חַכִּים (chak.kim) — wise.
wise man, wise
Adj — AdjAAampc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | 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…
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)
Adj | Part — Conjunction · particleAC/Tn
כְּהַל (khal) is a verb meaning 'to be able.' It appears in the context of ability, specifically in the P'al form. The entries indicate that it is related to other roots, but do not provide specific verses or significant disagreements among lexicons.
[כְּהַל] vb. be able
base
H3546 כְּהַל
3546 khal keh-hal'
(Aramaic) a root corresponding to 3201 and 3557; to be
able:--be able, could.
see HEBREW for 03201
see HEBREW for 03557
כְּהַל (ke.hal) — be able.
1) to be able
1a) (P'al) to be able
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
כְּתָב (kethav) refers to writing or an inscription. It encompasses various forms of written communication, including decrees and requirements. The term is linked to the Aramaic word for prescribing or writing. The entries do not indicate any significant disagreement among lexicons.
כְּתָב n.m. writing
base
H3792 כְּתָב
3792 kthab keth-awb'
(Aramaic) corresponding to 3791:--prescribing, writing(-ten).
see HEBREW for 03791
כְּתָב (ke.tav) — inscription.
1) a writing
1a) writing, inscription
1b) written decree, written requirement
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
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 | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
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 construct · suffixAC/Ncbsc/Sp3ms
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
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc
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 | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/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…