Daniel 6:13 — Word Study
WLCבֵּ֠אדַיִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־ בְּנֵ֨י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־ שָׂ֨ם עֲלָ֤ךְ מַלְכָּא֙ טְעֵ֔ם וְעַל־ אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃
BSAThenʼĕdayin [at that time, in response] they toldʻănâh the kingmelek onedîy ofmin fromdîy ◂shows nolâʼ for youʻal O kingmelek [ruler, monarch] the decreeʼĕçâr [injunction, interdict] you have signedrᵉsham [written, sealed] He still makesbᵉʻâʼ a dayyôwm [daily, every day]
| Greek | English | Parsing |
|---|---|---|
| בֵּ֠אדַיִן | then | Preposition, adverb |
| עֲנ֣וֹ | they replied | Verb, Qal, perfect third person masculine plural |
| וְאָמְרִין֮ | and [were] saying | Conjunction, verb qal participle (active) masculine plural |
| קֳדָ֣ם | before | Noun common, both singular construct |
| מַלְכָּא֒ | king the | Noun common both singular determined, particle |
| דִּ֣י | that | Conjunction |
| דָנִיֵּ֡אל | Daniel | Noun proper masculine |
| דִּי֩ | who | Conjunction |
| מִן־ | [is] one of | Preposition |
| בְּנֵ֨י | [the] sons of | Noun common, masculine plural construct |
| גָלוּתָ֜א | exile the | Noun common feminine singular determined, particle |
| דִּ֣י | of | Conjunction |
| יְה֗וּד | Judah | Noun proper |
| לָא־ | not | Particle |
| שָׂ֨ם | he has set | Verb, Qal, perfect third person masculine singular |
| עֲלָ֤ךְ | to you | Preposition, suffix |
| מַלְכָּא֙ | king O | Noun common both singular determined, particle |
| טְעֵ֔ם | discretion | Noun common, both singular absolute |
| וְעַל־ | and to | Conjunction, preposition |
| אֱסָרָ֖א | prohibition the | Noun common both singular determined, particle |
| דִּ֣י | which | Conjunction |
| רְשַׁ֑מְתָּ | you signed | Verb, Qal, perfect second person masculine singular |
| וְזִמְנִ֤ין | and times | Conjunction, noun common masculine plural absolute |
| תְּלָתָה֙ | three | |
| בְּיוֹמָ֔א | in day the | Preposition, noun common both singular determined, particle |
| בָּעֵ֖א | [he is] asking | Verb, Qal, participle (active) masculine singular |
| בָּעוּתֵֽהּ׃ | petition his | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then they told the king, “Daniel, one of the exiles from Judah, shows no regard for you, O king, or for the decree that you have signed. He still makes his petition three times a day.” |
| KJV | Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. |
| ASV | Then answered they and said before the king, That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day. |
| YLT | Then they have answered, yea, they are saying before the king, that, 'Daniel, who [is] of the sons of the Removed of Judah, hath not placed on thee, O king, [any] regard, nor on the interdict that thou hast signed, and three times in a day he is seeking his petition.' |
| WEB | Then they answered and said before the king, “That Daniel, who is of the children of the captivity of Judah, doesn’t respect you, O king, nor the decree that you have signed, but makes his petition three times a day.” |
| BBE | Then they made answer and said before the king, Daniel, one of the prisoners of Judah, has no respect for you, O King, or for the order signed by you, but three times a day he makes his prayer to God. |
Where they part company is שָׂ֨ם — see How Translations Differ.
The structure features one main clause with several subordinate phrases providing detail about Daniel's actions and their context.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbקְרֵב
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 6:13
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 Plot Against Danielgenerated
Daniel 6:13 describes a critical moment when the officials report to King Darius about Daniel's disobedience to the decree he signed. This decree prohibited prayer to any god or man except the king for thirty days. Daniel, a captive from Judah, continues to pray to God three times daily, showing his unwavering faith. This event leads to significant consequences for Daniel, as the officials seek to use his faithfulness against him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:6 | Among these young men were some from Judah: Daniel, Hananiah, Mishael, and Azariah. |
| 2 | Daniel 2:25 | Arioch hastily brought Daniel before the king and said to him, “I have found a man among the exiles from Judah who will tell the king the interpretation.” |
| 3 | Daniel 5:13 | So Daniel was brought before the king, who asked him, “Are you Daniel, one of the exiles my father the king brought from Judah? |
| 4 | Daniel 3:12 | But there are some Jews you have appointed to manage the province of Babylon—Shadrach, Meshach, and Abednego—who have ignored you, O king, and have refused to serve your gods or worship the golden statue you have set up.” |
| 5 | Esther 3:8 | Then Haman informed King Xerxes, “There is a certain people scattered and dispersed among the peoples of every province of your kingdom. Their laws are different from everyone else’s, and they do not obey the king’s laws. So it is not in the king’s best interest to tolerate them. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — דָנִיֵּ֡אל, da.ni.Yelgenerated
The Hebrew word דָנִיֵּאל (*Daniye'l*) refers to the biblical figure Daniel, whose name means 'God is my judge.' He is a prominent character in the Book of Daniel, known for his wisdom and ability to interpret dreams.
In this verse, Daniel is identified as one of the exiles from Judah, highlighting his status and the context of his faithfulness to God in a foreign land. His actions demonstrate a commitment to prayer despite the risks involved.
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 uses shows no regard for Daniel's actions.
Where others part company with the BSB they part company over the rendering of שָׂ֨ם — you signed (FBV) versus sealed (GNV).
Sentence Structuregenerated
The main verb of the verse is עֲנ֣וֹ, they replied, which governs the clause reporting what they said to the king. The structure is straightforward, with the subject and the predicate clearly defined.
The sentence is built around the officials' report to the king, emphasizing Daniel's actions and their implications. The order of the words reflects the urgency of the situation as they accuse Daniel of disregarding the king's decree.
Septuagint Backgroundgenerated
The Septuagint translates דָנִיֵּ֡אל as Δανιὴλ, maintaining the same reference to the prophet Daniel. This shows continuity in the character's identity across translations.
The Greek word ἐνέτυξον is used to render עֲנ֣וֹ, indicating a response or reply, which aligns with the Hebrew meaning of answering or responding.
In plain words — the whole versegenerated
Daniel 6:13 shows that the officials told King Darius that Daniel, an exile from Judah, does not respect the king's decree and continues to pray three times a day. This act of defiance sets the stage for the challenges Daniel will face.
Frequently Asked Questionsgenerated
It means that Daniel continues to pray to God despite the king's decree, demonstrating his commitment to his faith over the king's authority.
Daniel's prayer life is significant because it reflects his unwavering faith in God, even in the face of potential persecution.
The king's decree stated that for thirty days, no one could pray to any god or man except the king, which was a test of loyalty to the king.
Daniel's actions led to him being thrown into the lions' den, but his faithfulness ultimately resulted in God's deliverance.
Reflection Questionsgenerated
- How can I remain faithful in my commitments, like Daniel, even when faced with opposition?
- What role does prayer play in my daily life, and how can I make it a priority?
- How do I respond to authority when it conflicts with my beliefs?
- What can I learn from Daniel's example about standing firm in faith?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on Daniel's faithfulness in prayer and the implications of his actions, as seen in quotes from Origen and Jerome.
And he prays “constantly” (deeds of virtue or fulfilling the commandments are included as part of prayer) who unites prayer with the deeds required and right deeds with prayer.Early Church Fathers on Daniel 6 →
Verse 13. "Then they answered before the king and said, 'Daniel, who is of the captivity of Judah, has paid no heed to thy law...'" In order to magnify the dishonor involved in this contempt,Early Church Fathers on Daniel 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 6:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen answered they, and spake before the king,.... Having obtained what they desired, a ratification of the decree, they open the whole affair to him they came about: that Daniel, which is of the
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHere they call him that Daniel, as, , this Daniel; both by way of contempt, when they had laid him low in their thoughts and words, intending the king should have the same thoughts of him too; hereby they should have the fairer blow at him. Of the children of the captivity of Judah; a prisoner at mercy, and yet rebelliously slights the king and his laws. What! because he chose to obey God rather than men, and an ungodly law, as this was in the height? Well, that is his great crime, that he prays to his God three times a day. Regardeth not thee, O king; which we account dishonourable to thy greatness, and unsufferable from such a mushroom as he is. What, do all the native subjects of the…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:13 Then answered they and said before the king, That Daniel, which [is] of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.Ver. 13. That Daniel.] He was principal president, and deserved a better attribution than that Daniel. But ill-will never speaketh well of any. Which is of the captivity.] This also is terminus diminuent - q.d., This royal slave, whom thou hast preferred above us all, and hast moreover some thoughts to set him over the whole realm. New men shall be much spited. It was therefore no ill counsel, “ Fortunam reverenter habe quicunque repente Dives ab exili…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Which is of the children.—By adding this to the charge of disobedience to the king’s commandment, they hoped to incense him still further against the prophet. Here was a foreigner, who had received the highest favours from the Court, setting himself up in antagonism to the laws of the kingdom.
Read Charles John Ellicott on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges13. children of the exile of Judah] Daniel 2:25, Daniel 5:13.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen answered they ... That Daniel which is of the children of the captivity of Judah - Who is one of the captive Jews. There was art in thus referring to Daniel, instead of mentioning him as sustaining an exalted office.
Read Albert Barnes on Daniel 6 →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
Then they told the king, “Daniel, one of the exiles from Judah, shows no regard for you, O king, or for the decree that you have signed. He still makes his petition three times a day.”
Then they answered and said before the king, “That Daniel, who is of the children of the captivity of Judah, doesn’t respect you, O king, nor the decree that you have signed, but makes his petition three times a day.”
Then they told the king, “Daniel, one of the exiles from Judah, shows no regard for you, O king, or for the decree that you have signed. He still makes his petition three times a day.”
Then they said to the king, “Daniel, who is one of the captives from Judah, pays no attention to you, O king, or to the edict that you issued. Three times daily he offers his prayer.”
Tyndale line
Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.
Then answered they and said before the king, That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.
Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the interdict that thou hast signed, but maketh his petition three times a day.
Then they answered and said before the king, That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.
Then answered they, and sayd vnto the King, This Daniel which is of the children of the captiuitie of Iudah, regardeth not thee, O King, nor the decree, that thou hast sealed, but maketh his petition three times a day.
Strictly literal
Then they answered and said before the king, That Daniel, who is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day.
Then they have answered, yea, they are saying before the king, that, 'Daniel, who [is] of the sons of the Removed of Judah, hath not placed on thee, O king, [any] regard, nor on the interdict that thou hast signed, and three times in a day he is seeking his petition.'
Then they have answered, indeed, they are saying before the king, that, “Daniel, who [is] of the sons of the expulsion of Judah, has not placed on you, O king, [any] regard, nor on the interdict that you have signed, and three times in a day he is seeking his petition.”
(6:14) Then answered they and said before the king, That Daniel, who is of the children of the exiles of Judah, hath paid no regard to thee, O king, nor to the prohibition which thou hast signed; but three times every day he offereth up his prayer.
Then they replied to the king, “That person Daniel, who is one of the people of the exile from Judah, pays no attention to you, king, or to the decree that you have signed. He prays to his God three times a day.”
From the Latin
Then they answered, and said before the king: Daniel, who is of the children of the captivity of Juda, hath not regarded thy law, nor the decree that thou hast made: but three times a day he maketh his prayer.
Simplified
Then they told the king, “Daniel, one of those captives from Judah, pays no attention to Your Majesty or to the decree you signed and prays three times a day.”
Then they made answer and said before the king, Daniel, one of the prisoners of Judah, has no respect for you, O King, or for the order signed by you, but three times a day he makes his prayer to God.
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 largely agree in this verse, with only minor variations in word order and phrasing. The Dead Sea Scrolls provide partial support for the text, with some words restored by an editor.
בֵּ֠אדַיִן עֲנ֣וֹ וְאָמְרִין֮ קֳדָ֣ם מַלְכָּא֒ דִּ֣י דָנִיֵּ֡אל דִּי֩ מִן־ בְּנֵ֨י גָלוּתָ֜א דִּ֣י יְה֗וּד לָא־ שָׂ֨ם עֲלָ֤ךְ מַלְכָּא֙ טְעֵ֔ם וְעַל־ אֱסָרָ֖א דִּ֣י רְשַׁ֑מְתָּ וְזִמְנִ֤ין תְּלָתָה֙ בְּיוֹמָ֔א בָּעֵ֖א בָּעוּתֵֽהּ׃
19 of the 27 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.
[באדין] [קריבו] [ואמרין] [קדם] [מלכ] [א] על אסר א [מלכ] [א] [הלא] [אסר] [רשמת] [די] [כל] [אנש] [די] יבעו מן כול אלה [ואנש] [עד] [יומין] [תלתין] [להן] [מנ׳ך] [מלכ] [א] [יתרמא] [לגוב] [אריות] [א] [ענה] [מלכ] [א] [ואמר] [יציבא] [מלת] [א] [כדת] מדי [ופרס] [די] [לא] [תעדא]
5 words on the leather — 3 partly restored, 39 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 6:13
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 | Adv — Preposition · adverbAR/D
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AC/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbsc — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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…
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
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
ANpm — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
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…
בַּר (bar) means 'son' in Aramaic, corresponding to the Hebrew בֵּן (ben). It can refer to a son, grandson, or child. The entries indicate that it is a direct equivalent of the Hebrew term, with no significant disagreement among the lexicons.
H1247 בַּר, בֵּן
1247 bar bar
(Aramaic) corresponding to 1121; a son, grandson, etc.:--X
old, son.
see HEBREW for 01121
בַּר (bar) — son.
son
Aramaic of ben (בֵּן ": child" H1121)
ANcmpc — Noun common · masculine plural constructANcmpc
See SON, SONS.
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…
[גָּלוּ] n.f. exile
base
H1547 גָּלוּ, גָּלוּת
1547 galuwth gaw-looth'
(Aramaic) corresponding to 1546:--captivity.
see HEBREW for 01546
גָּלוּ (ga.lut) — captivity.
exile
Aramaic of ga.lut (גָּלוּת "captivity" H1546)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
ek'-sil, eg'-zil (galah, tsa`ah):
Occurs twice only in the King James Version (2Sa 15:19 (galah, "to remove"); Isa 51:14 (tsa`ah, "to be bowed down")). In the Revised Version (British and American) "exile" is substituted for "captivity" (Ezr 8:35 (shebhi), and Eze 12:4 (golah)); "go into exile," for "remove and go" (Eze 12:11); "exiles of Ethiopia" for "Ethiopians captives" (Isa 20:4); "He shall let my exiles go free" for "He shall let go my captives" (Isa 45:13); "an exile" for "a captive" (
Exile
(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).
After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM OF.)
(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his…
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
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…
יְהוּד (Yhuwd) refers to Judah, a significant figure in the Old Testament, specifically as a son of Jacob and Leah. The term encompasses both the individual and the territory associated with the tribe of Judah. It is derived from a form linked to H3063, which also denotes Judah. The entries do not indicate any significant disagreement among lexicons.
יְהוּד n.pr.terr. Judah
base
H3061 יְהוּד
3061 Yhuwd yeh-hood'
(Aramaic) contracted from a form corresponding to 3063;
properly, Judah, hence, Judaea:--Jewry, Judah, Judea.
see HEBREW for 03063
יְהוּד (ye.hud) — Judah.
A man of the tribe of Judah living at the time of the Patriarchs, first mentioned at Gen.29.35;
son of: Israel (H3478) and Leah (H3812);
brother of: Reuben (H7205), Simeon (H8095), Levi (H3878), Issachar (H3485), Zebulun (H2074) and Dinah (H1783);
half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); married to Bath-shua (H1323I) and Tamar (H8559);
father of: Er (H6147), Onan (H0209), Shelah (H7956), Perez (H6557) and Zerah (H2226I)
Aramaic of ye.hu.dah (יְהוּדָה "Judah" H3063)
Judah-the territory of the tribe of Judah
ANpl — Noun properANpl
Judah
Praise, the fourth son of Jacob by Leah. The name originated in Leah’s words of praise to the Lord on account of his birth: “Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah” (Gen. 29:35).
It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and “prevailed above his brethren” (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).
Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See ONAN; TAMAR.) After the death of his wife Shuah, he returned to his father’s house, and there exercised much…
(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah’s personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph’s artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words…
The fourth son of Jacob and Leah, born in Mesopotamia, B. C. 1755, Ge 29:35. His name appears honorably in the history of Joseph, Ge 37:26,27 44:16-34; but disgracefully in that of Tamar his daughter-in-law, Ge 38:1-30. The dying benediction of Jacob foretells the superior power and prosperity of the family of Judah, and their continuance as chief of the Jewish race until the time of Christ, Ge 49:8-12. Though not the firstborn, Judah soon came to be considered as the chief of Jacob’s children, and his tribe was the most powerful and numerous. The southeastern part of Palestine fell to their lot. See JUDEA. On the border of their territory was Jerusalem, the seat of the…
the praise of the Lord; confession
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 — ParticleATn
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
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
Few words in the English language have such a rich variety of meaning and are used in so rich a variety of idiomatic expression as the word "set." A glance at any of the great dictionaries will convince anyone of the truth of this statement. The Standard Dictionary devotes three and a half columns to the word. In its primary meaning it there denotes 22 distinct things, in its secondary meaning 17 more, while 18 distinct phrases are given in which it is used, in some cases again in a variety of meanings. It is indeed a word calculated to drive a foreigner to despair. Some 70 Hebrew and about 30 Greek words in the original tongues of the Holy Scriptures have been rendered by the word "set," in the King James Version and also in the Revised Version (British and American). A careful comparative study of the original and of translations in other tongues will at once indicate that a lack of…
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — Preposition · suffixARd/Sp2ms
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
טְעֵם (t`em) refers to taste and judgment, encompassing both subjective and objective aspects. It can also denote a command or report. The word is derived from related roots, indicating a range of meanings that includes flavor, wisdom, and decree.
טְעֵם 30 n.m. taste, judgment, command
base
H2942 טְעֵם, טַעַם
2942 t`em teh-ame'
(Aramaic) from 2939, and equivalent to 2941; properly,
flavor; figuratively, judgment (both subjective and
objective); hence, account (both subj. and obj.):--+
chancellor, + command, commandment, decree, + regard, taste,
wisdom.
see HEBREW for 02939
see HEBREW for 02941
טְעֵם (te.em) — command.
1) report, taste
1a) taste
1b) report
ANcbsa — Noun common · both singular absoluteANcbsa
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AC/R — Conjunction · prepositionAC/R
אֱסָר (e.sar) refers to a legal term meaning an interdict or decree, indicating a binding injunction. It is related to the Aramaic form of the word and is associated with restrictions. The entries consistently highlight its legal implications without significant disagreement.
אֱסָר n.m. interdict (as binding)
base
H633 אֱסָר
633 'ecar es-sawr'
(Aramaic) corresponding to 632 in a legal sense; an
interdict:--decree.
see HEBREW for 0632
אֱסָר (e.sar) — injunction.
interdict, decree, decree of restriction
Aramaic of e.sar (אִסָּר "injunction" H0632)
Adj — Noun common both singular determined · particleANcbsd/Ta
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
רְשַׁם (rsham) means to inscribe or sign, often implying the act of writing one's name. It can also refer to something being inscribed or signed. The word is derived from a related term, רָשַׁם (rsham), which has a similar meaning.
רְשַׁם vb. inscribe, sign
Pe. inscribe (prob. with one’s name, i.e.) sign
Pe‛îl
be inscribed, written
be signed
base
H7560 רְשַׁם
7560 rsham resh-am'
(Aramaic) corresponding to 7559:--sign, write.
see HEBREW for 07559
רְשַׁם (re.sham) — to sign.
1) to inscribe, sign
1a) (P'al) to inscribe, sign
1b) (P'al)
1b1) to be inscribed, be written
1b2) to be signed
Adj — Verb · Qal · perfect second person masculine singularAVqp2ms
זְמַן (zeman) refers to 'time' or a 'set time' and is derived from the related word זְמַן (zeman) in Hebrew. The entries indicate that it covers the concept of seasons and specific times, with its usage found in Aramaic contexts.
H2166 זְמַן, זְמָן
2166 zman zem-awn'
(Aramaic) from 2165; the same as 2165:--season, time.
see HEBREW for 02165
see HEBREW for 02165
זְמַן (ze.man) — time.
a set time, time, season
Aramaic of ze.man (זְמָ֑ן "time" H2165)
AC/Ncmpa — Conjunction · noun common masculine plural absoluteAC/Ncmpa
תְּלָת (tlath) is an Aramaic word meaning 'three' and can also refer to 'third' as an ordinal number. It appears in various forms, including תְּלָתָה and תְּלָתָא. The entries consistently highlight its numerical significance.
תְּלָת n.m., תְּלָתָה f., three
base
H8532 תְּלָת, תְּלָתָה, תְּלָתָא
8532 tlath tel-awth'
(Aramaic) masculine tlathah (Aramaic) {tel-aw-thaw'}; or
tlatha (Aramaic) {tel-aw-thaw'}; corresponding to 7969; three
or third:--third, three.
see HEBREW for 07969
תְּלָת (te.lat) — three.
1) three
1a) three (cardinal number)
1b) third (ordinal number)
AAcbsa — AAcbsa
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
יוֹם (yowm) means 'day' and refers to a twenty-four hour period, especially when specified by a number. It can also denote a time or period in a broader sense. The entries do not indicate any significant disagreement among lexicons.
H3118 יוֹם
3118 yowm yome
(Aramaic) corresponding to 3117; a day:--day (by day), time.
see HEBREW for 03117
יוֹם (yom) — day.
1) day
2) day always refers to a twenty-four hour period when the word is modified by a definite or cardinal number
Adj — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
da (yom; hemera): This common word has caused some trouble to plain readers, because they have not noticed that the word is used in several different senses in the English Bible. When the different uses of the word are understood the difficulty of interpretation vanishes. We note several different uses of the word:
(1) It sometimes means the time from daylight till dark. This popular meaning is easily discovered by the context, e. g. Ge 1:5; 8:22, etc. The marked periods of this daytime were morning, noon and night, as with us. See Ps 55:17. The early hours were sometimes called "the cool of the day" (Ge 3:8). After the exile the day. or daytime was divided into twelve hours and the night into twelve (see
Day
The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). “The heat of the day” (1 Sam. 11:11; Neh. 7:3) was at our nine o’clock, and “the cool of the day” just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex.…
The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) "the evening and the morning were the first day." The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into "morning, evening and noonday," (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been -- "the dawn." "Sunrise."…
The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun’s continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE.
בְּעָא (b`a') is an Aramaic verb meaning to ask, seek, or request. It covers a range of actions including making a petition or praying. This word appears only in the book of Daniel, where it is used in contexts related to seeking favor or making requests.
בְּעָא vb. ask, seek, only Dn
Pe.
ask, request
seek
Pa. resort (for favours)
base
H1156 בְּעָא
1156 b`a' beh-aw'
(Aramaic) or b ah (Aramaic) {beh-aw'}; corresponding to 1158;
to seek or ask:--ask, desire, make (petition), pray, request,
seek.
see HEBREW for 01158
בְּעָא (be.a) — to ask.
1) to ask, seek, request, desire, pray, make petition
1a) (P'al)
1a1) to ask, request
1a2) to seek (for favour)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
בָּעוּ n.f. petition
base
H1159 בָּעוּ
1159 ba`uw baw-oo'
(Aramaic) from 1156; a request:--petition.
see HEBREW for 01156
בָּעוּ (ba.u) — petition.
1) petition, request
2) prayer (always in Jewish liturgy)
ANcfsc/Sp3ms — Noun common feminine singular construct · suffixANcfsc/Sp3ms