Daniel 6:16 — Word Study
WLCבֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י אַ֤נְתְּ פָּֽלַֽח־ לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃
BSASoʼĕdayin the kingmelek [ruler, monarch] gave the orderʼămar ofdîy The kingmelek whomdîy
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֜יִן | then | Preposition, adverb |
| מַלְכָּ֣א | king the | Noun common both singular determined, particle |
| אֲמַ֗ר | he said | Verb, Qal, perfect third person masculine singular |
| וְהַיְתִיו֙ | and they brought | Conjunction, verb hiphil perfect third person masculine plural |
| לְדָ֣נִיֵּ֔אל | the object marker Daniel | Preposition, noun proper masculine |
| וּרְמ֕וֹ | and they threw [him] | Conjunction, verb qal perfect third person masculine plural |
| לְגֻבָּ֖א | to den the | Preposition, noun common both singular determined, particle |
| דִּ֣י | of | Conjunction |
| אַרְיָוָתָ֑א | lions the | Noun common feminine singular determined, particle |
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְאָמַ֣ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| לְדָנִיֵּ֔אל | to Daniel | Preposition, noun proper masculine |
| אֱלָהָ֗ךְ | God your | Noun common both singular construct, suffix |
| דִּ֣י | whom | Conjunction |
| אַ֤נְתְּ | you | Pronoun |
| פָּֽלַֽח־ | [are] paying reverence | Verb, Qal, participle (active) masculine singular |
| לֵהּ֙ | to him | Preposition, suffix |
| בִּתְדִירָ֔א | in continuance | Preposition, noun common both singular determined, particle |
| ה֖וּא | he | Pronoun |
| יְשֵׁיזְבִנָּֽךְ׃ | may he deliver you | Verb third person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So the king gave the order, and they brought Daniel and threw him into the den of lions. The king said to Daniel, “May your God, whom you serve continually, deliver you!” |
| KJV | Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. |
| ASV | Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. |
| YLT | Then the king hath said, and they have brought Daniel, and have cast [him] into a den of lions. The king hath answered and said to Daniel, 'Thy God, whom thou art serving continually, Himself doth deliver thee.' |
| WEB | Then the king commanded, and they brought Daniel and cast him into the den of lions. The king spoke and said to Daniel, “Your God whom you serve continually, he will deliver you.” |
| BBE | Then the king gave the order, and they took Daniel and put him into the lions' hole. The king made answer and said to Daniel, Your God, whose servant you are at all times, will keep you safe. |
Where they part company is in the expression of deliverance — see How Translations Differ.
The sentence contains one main clause followed by two subordinate phrases that detail the actions taken and the king's words.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectקְיָם
verbאִלֵּךְ
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 6:16
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Daniel in the Lions' Dengenerated
Daniel 6:16 describes a critical moment when King Darius orders Daniel to be thrown into the lions' den due to his unwavering faith in God. The king, despite his decree, expresses a wish for Daniel's God to deliver him, highlighting the tension between human authority and divine power. This incident serves as a pivotal point in the narrative, showcasing Daniel's faith and the king's recognition of it, leading to a miraculous outcome.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 3:39 | And I am weak this day, though anointed as king, and these men, the sons of Zeruiah, are too fierce for me. May the LORD repay the evildoer according to his evil!” |
| 2 | Proverbs 29:25 | The fear of man is a snare, but whoever trusts in the LORD is set securely on high. |
| 3 | Jeremiah 26:14 | As for me, here I am in your hands; do to me what you think is good and right. |
| 4 | Jeremiah 38:5 | “Here he is,” replied King Zedekiah. “He is in your hands, since the king can do nothing to stop you.” |
| 5 | Matthew 14:8–10 | Prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — יְשֵׁיזְבִנָּֽךְ, ye.shei.ze.vi.Nakhgenerated
The verb יְשֵׁיזְבִנָּֽךְ (*ye.shei.ze.vi.Nakh*) is a third-person masculine singular form meaning 'may he deliver you.' It is derived from a root that conveys the idea of rescuing or saving, often used in contexts where divine intervention is sought.
The construction indicates a future hope, as the king expresses his desire for Daniel's God to act on his behalf. This reflects the king's acknowledgment of Daniel's faith and the power of his God, setting the stage for the miraculous events that follow.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb אֲמַ֗ר (*a.Mar*), meaning 'he said,' governs the entire sentence. It is followed by a series of phrases that detail the actions taken by the king and his address to Daniel.
The structure emphasizes the sequence of actions: the king's order, the bringing of Daniel, and the king's words of hope, all culminating in the appeal for divine deliverance.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for יְשֵׁיזְבִנָּֽךְ, indicating a possible interpretative choice by the translators. This absence may suggest a different understanding of the king's hope for Daniel's deliverance.
The lack of a corresponding term in the LXX highlights the distinctiveness of the Hebrew expression, which conveys a direct plea for divine intervention.
In plain words — the whole versegenerated
Daniel 6:16 recounts how King Darius ordered Daniel to be thrown into the lions' den for his faithfulness to God. Despite this, the king expresses hope that Daniel's God will rescue him, showing a recognition of Daniel's unwavering devotion.
Frequently Asked Questionsgenerated
The king acknowledges Daniel's faith and expresses a hope that Daniel's God will intervene and save him from the lions.
Daniel was thrown into the lions' den because he continued to pray to his God despite a decree that prohibited prayer to anyone but the king.
The king's statement reflects a level of respect and recognition for Daniel's God, indicating that he believed in the possibility of divine intervention.
Daniel's unwavering commitment to God, even in the face of death, exemplifies true faithfulness and trust in God's protection.
Reflection Questionsgenerated
- How can I demonstrate unwavering faith like Daniel in my own life?
- What are some situations where I might need to rely on God's deliverance?
- In what ways can I encourage others to trust in God during difficult times?
- How does the king's acknowledgment of Daniel's God challenge my understanding of faith and authority?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss faith and divine intervention, highlighting the significance of Daniel's faithfulness.
From Syria even to Rome I fight with beasts: not that I am devoured by brute beasts, for these, as you know, by the will of God, spared Daniel, but by beasts in the shape of people,Early Church Fathers on Daniel 6 →
For what shall we say? Was Daniel cast into the den of lions by those who feared God? Were Ananias and Azarias and Mishael shut up in a furnace of fire by those who observed the great and glorious worship of the Most High? Far from us be…Early Church Fathers on Daniel 6 →
Verse 16. "Then the king gave order, and they brought Daniel and cast him into the pit of lions. And the king said to Daniel: 'Thy God whom thou dost ever serve will Himself deliver thee.'" He gives way to the crowd and dares not to…Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:16 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the king commanded,.... Being overawed by his princes and fearing they would conspire against him, and stir up the people to rebel; and consulting his own credit lest he should be thought fickle
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe king commanded: he had a good mind to do Daniel a kindness, but he could not stem the tide of his flatterers, who being crossed might machinate some mischief against him; having this plausible pretence for it, that they stood for the fundamental laws of the land, which the king endeavoured to null by his prerogative for the sake of one person, his pure vassal, being an alien, and of another religion, which was contrary to that which was by law established. Cast him into the den of lions: thus the best man in the kingdom becomes a sacrifice to the malice of the vilest men; the king consenting and commanding it against his conscience, but for reasons of state; being inexcusable for…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:16 Then the king commanded, and they brought Daniel, and cast [him] into the den of lions. [Now] the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.Ver. 16. Then the king commanded, and they brought Daniel.] Besides and against his conscience, Rex regendum se praebet impiis nebulonibus, the king yieldeth to the importunity of these wretched malignants, and condemneth an innocent. See Matthew 27:24. This maketh Calvin conclude ne micam quidem pietatis fuisse in hoc rege, that there was no goodness at all in this king. And cast him into the den of lions.] So little assurance of a continued felicity is there to any prince’ s favourite…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(16) They brought Daniel.—According to Eastern custom, the sentence was generally executed on the day when it was pronounced. This explains why the king’s efforts to commute the sentence were prolonged till sunset (Daniel 6:14). The lions were probably kept here for sporting purposes. The form of the den is unknown, but the etymology suggests a vaulted chamber.
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 16. Then the king commanded] With a heavy heart he was obliged to warrant this murderous conspiracy. But when passing sentence his last words were affecting: "Thy God, whom thou servest continually, he will deliver thee." He is thy God; thou servest him, not occasionally, but continually; therefore "he will deliver thee." Daniel had now the same kind of opportunity of showing his fidelity to God, as his three Hebrew companions before. The lions were not less terrible than the fiery furnace.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges16. Now the king spake, &c.] The king answered, &c. The asyndetic construction is characteristic of the Aramaic portion of the book: Daniel 3:19; Daniel 3:24; Daniel 3:26, Daniel 5:7; Daniel 5:13, Daniel 6:20 (notice italics in A.V.), al.he will deliver thee] Rather, may he (emph.) deliver thee! The king hopes, even against hope, that Daniel may by some means or other be spared his fate. Throughout the narrative Darius shews solicitude for Daniel (cf. Daniel 6:14; Daniel 6:18-20). He does not willingly consign him to death: he has been entrapped by his courtiers; and in acting as he has done, he has merely, like Herod (Matthew 14:9), yielded to what he supposes to be the necessities of his…
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen the king commanded ... - See the note at Daniel 6:7. Some recent discoveries among the ruins of Babylon have shown that the mode of punishment by throwing offenders against the laws to lions was
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
So the king gave the order, and they brought Daniel and threw him into the den of lions. The king said to Daniel, “May your God, whom you serve continually, deliver you!”
Then the king commanded, and they brought Daniel and cast him into the den of lions. The king spoke and said to Daniel, “Your God whom you serve continually, he will deliver you.”
So the king gave the order, and they brought Daniel and threw him into the den of lions. The king said to Daniel, “May your God, whom you serve continually, deliver you!”
So the king gave the order, and Daniel was brought and thrown into a den of lions. The king consoled Daniel by saying, “Your God whom you continually serve will rescue you!”
Tyndale line
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spoke and said to Daniel, Thy God whom thou servest continually, he will deliver thee.
Then the King commanded, and they brought Daniel, and cast him into the denne of lyons: now the King spake, and said vnto Daniel, Thy God, whome thou alway seruest, euen he will deliuer thee.
Strictly literal
Then the king commanded, and they brought Daniel, and cast [him] into the den of lions. The king spoke and said unto Daniel, Thy God whom thou servest continually, he will save thee.
Then the king hath said, and they have brought Daniel, and have cast [him] into a den of lions. The king hath answered and said to Daniel, 'Thy God, whom thou art serving continually, Himself doth deliver thee.'
Then the king has spoken, and they have brought Daniel, and have cast [him] into a den of lions. The king has answered and said to Daniel, “Your God, whom you are serving continually, delivers you Himself.”
(6:17) Then gave the king the order, and they brought Daniel, and cast him into the den of lions. The king commenced and said unto Daniel, May thy God whom thou worshippest continually, truly deliver thee.
Then the king gave an order, and they brought in Daniel, and they threw him into the lions' den. The king said to Daniel, “May your God, whom you serve continually, rescue you.”
From the Latin
Then the king commanded, and they brought Daniel, and cast him into the den of the lions. And the king said to Daniel: Thy God, whom thou always servest, he will deliver thee.
Simplified
Eventually the king gave the order and Daniel was taken and thrown into the lions' den. The king told him, “May the God you so loyally serve save you!”
Then the king gave the order, and they took Daniel and put him into the lions' hole. The king made answer and said to Daniel, Your God, whose servant you are at all times, will keep you safe.
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 Dead Sea Scrolls largely agree on the wording of this verse, with minor restorations in the scrolls. The Septuagint does not preserve a complete match, indicating some variation in translation.
בֵּאדַ֜יִן מַלְכָּ֣א אֲמַ֗ר וְהַיְתִיו֙ לְדָ֣נִיֵּ֔אל וּרְמ֕וֹ לְגֻבָּ֖א דִּ֣י אַרְיָוָתָ֑א עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל אֱלָהָ֗ךְ דִּ֣י אַ֤נְתְּ פָּֽלַֽח־ לֵהּ֙ בִּתְדִירָ֔א ה֖וּא יְשֵׁיזְבִנָּֽךְ׃
17 of the 21 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 גברי [א] אלך הרגשו על מלכ א [ואמרין] [למלכ] [א] דע מלכ א די דת [למדי] [ופרס] די כול [אסר] [וקים] [די] [מלכ] [א] [יהקים] לא להשניה
11 words on the leather — 5 partly restored, 12 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 6:16
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
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…
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)
Adj | V-Qal — Verb · Qal · perfect third person masculine singularAVqp3ms
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
AC/Vhp3mp — Conjunction · verb hiphil perfect third person masculine pluralAC/Vhp3mp
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;
AR/Npm — Preposition · noun proper masculineAR/Npm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
AC/Vqp3mp — Conjunction · verb qal perfect third person masculine pluralAC/Vqp3mp
גֹּב (gob) refers to a pit or den, specifically one associated with wild animals like lions. It is derived from a root that suggests a cut-out space. The term is used in contexts related to animal dens.
[גֹּב] n.m. pit, den of lions
base
H1358 גֹּב
1358 gob gobe
(Aramaic) from a root corresponding to 1461; a pit (for wild
animals) (as cut out):--den.
see HEBREW for 01461
גֹּב (gov) — den.
pit, den (of lions)
AR/Ncbsd/Ta — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
(ma`on, me`onah, "habitation"; me`arah, and spelaion, "cave"; me'urah (Isa 11:8), "a light-hole," from 'or, "light," perhaps for me`arah; cokh (Ps 10:9 the King James Version), and cukkah (Job 38:40), "a covert," elsewhere "booth"; 'erebh (Job 37:8), "covert," as in the Revised Version (British and American); gobh; compare Arabic jubb, "pit" (Da 6:7); minharoth, "fissure" or "cleft" (Jud 6:2)): In the limestone mountains of Palestine caves, large and small, are abundant, the calcium carbonate, of which the rock is mainly composed, being dissolved by the water as it…
Den
A lair of wild beasts (Ps. 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa. 11:8); a recess for secrecy “in dens and caves of the earth” (Heb. 11:38); a resort of thieves (Matt. 21:13; Mark 11:17). Daniel was cast into “the den of lions” (Dan. 6:16, 17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.
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
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…
אַרְיֵה (aryeh) means 'lion' in Hebrew and is noted in both the Brown-Driver-Briggs and Strong's Hebrew Dictionary. It is identified as an Aramaic term corresponding to another Hebrew word for lion, אַרְיֵה (aryeh, H0738). The entries consistently define it as a noun referring to the animal.
אַרְיֵה n.m. lion
base
H744 אַרְיֵה
744 'aryeh ar-yay'
(Aramaic) corresponding to 738:--lion.
see HEBREW for 0738
אַרְיֵה (ar.yeh) — lion.
lion
Aramaic of ar.yeh (אַרְיֵה "lion" H0738B)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
Lions
The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).
No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a “suckling”), the lion’s whelp (Gen. 49:9;
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
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
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 — 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…
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/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
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;
AR/Npm — Preposition · noun proper masculineAR/Npm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
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)
ANcbsc/Sp2ms — Noun common both singular construct · suffixANcbsc/Sp2ms
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
אנתה (antah) is an Aramaic word meaning 'thou' or 'you,' specifically in the second person singular form. It corresponds to the Hebrew word אתה (attah, Strong's H859). The term appears in the context of addressing someone directly, and is noted for its peculiar usage in Biblical Aramaic.
אנתה Kt 14 (i.e. אַנְתָּה, peculiar to BAram.) pr.2ms. thou
base
H607 אנתה, אַנְתָּה
607 'antah an-taw'
(Aramaic) corresponding to 859; thou:--as for thee, thou.
see HEBREW for 0859
אַנְתָּה (an.tah) — you.
you, thou (second pers. sing.)
Aramaic of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
APp2ms — PronounAPp2ms
פְּלַח (plach) means to serve or worship, often in a religious context. It encompasses actions like ministering and paying reverence. The word is noted in Aramaic and corresponds to another Hebrew term, suggesting a connection in meaning. The entries consistently emphasize its association with service and reverence.
[פְּלַח] vb. pay reverence to, serve (deity)
base
H6399 פְּלַח
6399 plach pel-akh'
(Aramaic) corresponding to 6398; to serve or
worship:--minister, serve.
see HEBREW for 06398
פְּלַח (pe.lach) — to serve.
1) to serve, worship, revere, minister for, pay reverence to
1a) (P'al)
1a1) to pay reverence to
1a2) to serve
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
rev'-er-ens: In the Old Testament, "reverence" occurs as the translation of two Hebrew words, yare' and shachah. The root idea of the former is "fear." It is used to express the attitude toward God Himself, as in Ps 89:7 the King James Version; or toward His sanctuary, as in Le 19:30; 26:2. So the group of ideas there would be "fear," "awe," "reverence." The root idea of the second is "falling down," as prostration of the body. It is used to express the bearing toward another who is considered superior, as in 2Sa 9:6 the King James Version; 1Ki 1:31 the King James Version; Es 3:2,5. The group of ideas here, therefore, is…
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
תְּדִירָא n.f. continuance
base
H8411 תְּדִירָא
8411 tdiyra' ted-ee-raw'
(Aramaic) from 1753 in the original sense of enduring;
permanence, i.e. (adverb) constantly:--continually.
see HEBREW for 01753
תְּדִירָא (te.di.ra) — continuance.
1) continuance, continuity, perpetuity
1a) constantly (as adverb)
AR/Ncbsd/Ta — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
kon-tin'-u-ans: Not in the Revised Version (British and American); in Ps 139:16 the King James Version, as an interpretation of Hebrew yamim, "days," treating of God's prevision, where the Revised Version (British and American) has: "They were all written, even the days that were ordained for me," i.e. all my days were in view, before one of them actually existed. In Isa 64:5 the King James Version, for `olam, "of long time," the Revised Version (British and American); in Ro 2:7, for hupomone, "patience," the Revised Version (British and American), or still better, "steadlfastness," the Revised Version, margin.
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
APp3ms — PronounAPp3ms
ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.
שֵׁיזִב (shezav) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of leaving or freeing. The entries indicate that it is primarily used in the context of delivering or rescuing, with a connection to the Hebrew word for 'return' (שׁוּב, H7725).
שֵׁיזִב vb. deliver
base
H7804 שֵׁיזִב deliver
7804 shzab shez-ab'
(Aramaic) corresponding to 5800; to leave, i.e. (causatively)
free:--deliver.
see HEBREW for 05800
שֵׁיזִב (she.zav) — to rescue.
(Peel or Peil) to deliver
Aramaic of shuv (שׁוּב ": return" H7725)
AVei3ms/Sp2ms — Verb third person masculine singular · suffixAVei3ms/Sp2ms