Daniel 6:17 — Word Study
WLCוְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־ פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֨הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־ תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃
BSAwas broughtʼâthâh■ of the dengôb [pit, cave] and the kingmelek [ruler, monarch] so thatdîy concerning DanielDânîyêʼl [the prophet, God's servant]
| Greek | English | Parsing |
|---|---|---|
| וְהֵיתָ֙יִת֙ | and it was brought | Conjunction, verb hophal perfect third person feminine singular |
| אֶ֣בֶן | a stone | Noun common, both singular absolute |
| חֲדָ֔ה | one | |
| וְשֻׂמַ֖ת | and it was set | Conjunction, verb plural third person feminine singular |
| עַל־ | over | Preposition |
| פֻּ֣ם | [the] mouth of | Noun common, both singular construct |
| גֻּבָּ֑א | den the | Noun common both singular determined, particle |
| וְחַתְמַ֨הּ | and he sealed it | Conjunction, verb qal perfect third person masculine singular, suffix |
| מַלְכָּ֜א | king the | Noun common both singular determined, particle |
| בְּעִזְקְתֵ֗הּ | with signet-ring his | Preposition, noun common feminine singular construct, suffix |
| וּבְעִזְקָת֙ | and with [the] signet-rings of | Conjunction, preposition, noun common feminine plural construct |
| רַבְרְבָנ֔וֹהִי | nobles his | Noun common masculine plural construct, suffix |
| דִּ֛י | that | Conjunction |
| לָא־ | not | Particle |
| תִשְׁנֵ֥א | it will change | Verb, Qal, imperfect second person masculine singular |
| צְב֖וּ | anything | Noun common, both singular absolute |
| בְּדָנִיֵּֽאל׃ | with Daniel | Preposition, noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A stone was brought and placed over the mouth of the den, and the king sealed it with his own signet ring and with the rings of his nobles, so that nothing concerning Daniel could be changed. |
| KJV | And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. |
| ASV | And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel. |
| YLT | And a stone hath been brought and placed at the mouth of the den, and the king hath sealed it with his signet, and with the signet of his great men, that the purpose be not changed concerning Daniel. |
| WEB | A stone was brought, and laid on the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel. |
| BBE | Then they got a stone and put it over the mouth of the hole, and it was stamped with the king's stamp and with the stamp of the lords, so that the decision about Daniel might not be changed. |
Where they part company is in the rendering of תִשְׁנֵ֥א — see How Translations Differ.
The sentence has a main clause with two subordinate clauses detailing the actions taken and their purpose.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדִּי
verbהוּא
The sentence as the grammar sees it Open the tree ›
2 of 17 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 6:17
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 6:17 describes how the king ensured that Daniel's fate was sealed by placing a stone over the den and sealing it with his own signet ring. This action was taken to prevent any alteration to the decree concerning Daniel, reflecting the king's authority and the gravity of the situation. The surrounding verses illustrate the tension and the king's internal struggle as he grapples with the consequences of his decree against Daniel, a faithful servant of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Lamentations 3:53 | They dropped me alive into a pit and cast stones upon me. |
| 2 | Matthew 27:60–66 | and placed it in his own new tomb that he had cut into the rock. Then he rolled a great stone across the entrance to the tomb and went away. |
| 3 | Acts 12:4 | He arrested him and put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out to the people after the Passover. |
| 4 | Acts 16:23–24 | And after striking them with many blows, they threw them into prison and ordered the jailer to guard them securely. |
The Treasury of Scripture Knowledge — 4 references, hung on the phrase they belong to
The Key Word — חַתְמַ֨הּ, chat.Mahgenerated
The word חַתְמַ֨הּ (chat.Mah) is a verb in the perfect tense, indicating a completed action. It is derived from the root meaning 'to seal', and in this context, it refers to the act of sealing the stone over the den. The sealing signifies the king's intent to make the decree irrevocable, emphasizing the seriousness of Daniel's predicament.
This verb is used in the Qal form, which is the most common form for simple action, indicating that the king actively performed this sealing. The act of sealing is not merely a physical action but also carries legal weight, ensuring that no changes could be made to the situation regarding Daniel.
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 finite verbs הֵיתָ֙יִת֙ (and it was brought), שֻׂמַ֖ת (and it was set), and חַתְמַ֨הּ (and he sealed) govern the main actions of the sentence. The structure is straightforward, with the subject (the stone) and the actions clearly laid out.
The sentence follows a typical Hebrew order, presenting the actions in a series that builds upon one another, culminating in the sealing, which emphasizes the finality of the king's decree.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct translation for חַתְמַ֨הּ, but it uses the Greek word for 'seal' in a similar context, indicating the act of sealing carries the same legal significance in both Hebrew and Greek traditions. This choice shows the continuity of the concept of sealing as a means of ensuring authority and finality.
The absence of a direct equivalent for the Hebrew term may suggest a broader interpretation of the sealing action, focusing on its implications rather than a word-for-word correspondence.
In plain words — the whole versegenerated
Daniel 6:17 tells us that a stone was placed over the mouth of the den where Daniel was thrown, and the king sealed it with his own signet ring and the rings of his nobles. This action was taken to ensure that nothing could change regarding Daniel's situation, highlighting the seriousness of the king's decree.
Frequently Asked Questionsgenerated
The king sealed the den to ensure that the decree concerning Daniel could not be altered or changed, reflecting his authority and the finality of the decision.
The stone represents a barrier and a finality to Daniel's predicament, signifying that he was securely imprisoned and that the king's decision was irrevocable.
This event highlights the conflict between the king's decree and Daniel's faithfulness to God, setting the stage for God's intervention and the miraculous outcome of Daniel's experience in the den.
The king's signet ring symbolizes his authority and power, as it is used to seal documents and decrees, making them official and binding.
Reflection Questionsgenerated
- What does the act of sealing the den tell us about the king's view of authority and power?
- How can we see parallels between Daniel's situation and challenges we face in our own lives?
- What does this passage teach us about God's ability to intervene in seemingly hopeless situations?
- In what ways can we demonstrate faithfulness like Daniel, even when facing difficult circumstances?
The early church on this verse — how the Fathers read it
Early commentators like Ephrem the Syrian and Jerome reflect on the significance of the king's actions in sealing the den, interpreting it as a decisive move to protect Daniel.
Certainly it had been decided by Darius to save Daniel from the present danger with any possible means; therefore he sealed the entrance of the den with his own signet and invited the satraps to do the same.Early Church Fathers on Daniel 6 →
Verse 17. "A single stone was brought and placed over the opening of the pit, and the king sealed it with his ring..." He sealed with his ring the rock by which the opening of the pit was shut up,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd a stone was brought, and laid upon the mouth of the den,.... Not a heap of stones, but a single one, a very large one, sufficient to stop up the mouth of the den, that nothing might enter in at
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey are resolved to make all fast and sure. So did the enemies of the three young men, by the hellish heat of the fiery furnace. So did the enemies of Christ, . So did Herod serve Peter, , &c. Thus Paul and Silas were made sure, ,24. Thus the heathen persecutors, that thought by variety, cruelty, and universality of persecutions and torments to drive the Christian religion out of the world. And thus antichrist by crusades, massacres, and burnings. In this sealing of the den they took away all power from the king of delivering Daniel, because they knew he favoured him; by which the power and providence of God for his preservation and deliverance was the more signalized, . Thus the Lord…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:17 And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.Ver. 17. And a stone was brought, and laid upon the mouth of the den.] To make all sure, as they thought, and that there might be no privite dealings with the keepers for Daniel’ s deliverance. But God had a holy hand in it, for the greater manifestation of the miracle. And the king sealed it.] Ne, videlicet, alia perimeretur morte ab insidiatoribus, saith one, lest the conspirators, understanding that the lions did not meddle with him, should some way else despatch him, as the…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Sealed it.—This sealing both by the king and his nobles appears to have been due to the fear that the nobles had (Daniel 6:16) of the king’s attempting to rescue Daniel. The nobles also would be unable to put Daniel to death in the event of his escaping the fury of the lions.
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. A stone was brought] All this precaution served the purposes of the Divine Providence. There could be no trick nor collusion here; if Daniel be preserved, it must be by the power of the Supreme God. The same precaution was taken by the Jews, in the case of the burial of our blessed Lord; and this very thing has served as one of the strongest proofs of the certainty of his resurrection and their unmixed wickedness.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges17. sealed it with his own signet] seals were in common use alike among the Assyrians, Babylonians (cf. Hdt. i. 195, ‘every one has a seal’), and Persians; and numbers, especially from Babylonia and Assyria, have been brought to European museums during the past half century. The signet cylinder of Darius Hystaspis represented the king as engaged in a lion hunt (Rawlinson, Anc. Mon. iii. 226, 227). Cf. (in Israel) 1 Kings 21:8; and (in Persia) Esther 3:12; Esther 8:8; Esther 8:10. that nothing might be changed concerning Daniel (R.V.)] i.e. that nothing might be done, either by the king, or by anyone else, to rescue Daniel. The word, meaning properly will, purpose, is here used in the…
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd a stone was brought, and laid upon the mouth of the den - Probably a large flat stone sufficient to cover the mouth of the cave, and so heavy that Daniel could not remove it from within and escape.
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
A stone was brought and placed over the mouth of the den, and the king sealed it with his own signet ring and with the rings of his nobles, so that nothing concerning Daniel could be changed.
A stone was brought, and laid on the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.
A stone was brought and placed over the mouth of the den, and the king sealed it with his own signet ring and with the rings of his nobles, so that nothing concerning Daniel could be changed.
Then a stone was brought and placed over the opening to the den. The king sealed it with his signet ring and with those of his nobles so that nothing could be changed with regard to Daniel.
Tyndale line
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel.
And a stone was brought, and layed vpon the mouth of the denne, and the King sealed it with his owne signet, and with the signet of his princes, that the purpose might not be changed, concerning Daniel.
Strictly literal
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his nobles, that the purpose might not be changed concerning Daniel.
And a stone hath been brought and placed at the mouth of the den, and the king hath sealed it with his signet, and with the signet of his great men, that the purpose be not changed concerning Daniel.
And a stone has been brought and placed at the mouth of the den, and the king has sealed it with his signet, and with the signet of his great men, that the purpose is not changed concerning Daniel.
(6:18) And a stone was brought, and placed upon the mouth of the den; and the king sealed it with his own signet-ring, and with the signet-ring of his lords, that nothing should be changed in the purpose concerning Daniel.
A stone was brought over the entrance to the den, and the king sealed it with his own signet ring and with the signet rings of his nobles so that nothing might be changed concerning Daniel.
From the Latin
And a stone was brought, and laid upon the mouth of the den: which the king sealed with his own ring, and with the ring of his nobles, that nothing should be done against Daniel.
Simplified
A stone was brought and placed over the entrance to the den and the king sealed it with his own personal seal and those of his nobles so that no one could interfere with what was happening to Daniel.
Then they got a stone and put it over the mouth of the hole, and it was stamped with the king's stamp and with the stamp of the lords, so that the decision about Daniel might not be changed.
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 states that a stone was placed over the mouth of the den and sealed by the king with his signet ring and the rings of his nobles, ensuring that nothing concerning Daniel could be changed. The Septuagint closely aligns with this account, matching 14 of the 17 words, though it presents the text in its own word order and structure. The Dead Sea Scrolls (4Q113) contain a fragmentary version of the verse, with some words partially restored and others supplied by an editor, indicating some differences in wording but generally supporting the narrative of the king's actions regarding Daniel.
וְהֵיתָ֙יִת֙ אֶ֣בֶן חֲדָ֔ה וְשֻׂמַ֖ת עַל־ פֻּ֣ם גֻּבָּ֑א וְחַתְמַ֨הּ מַלְכָּ֜א בְּעִזְקְתֵ֗הּ וּבְעִזְקָת֙ רַבְרְבָנ֔וֹהִי דִּ֛י לָא־ תִשְׁנֵ֥א צְב֖וּ בְּדָנִיֵּֽאל׃
14 of the 17 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] [מלכ] [א] [אמר] [והיתיו] [לדניאל] [ולגב] א די אריות א רמו [ענה] [מלכ] [א] [ואמר] [לדניאל] [אלה׳ך] די אנתה פלח ל׳ה בתדיר א הוא [ישיזבנ׳ך]
11 words on the leather — 1 partly restored, 14 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 6:17
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.
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)
Adj | V-Hiphil-Perf-3mp — Conjunction · verb hophal perfect third person feminine singularAC/VHp3fs
אֶ֫בֶן (eben) means 'stone' and can refer to a specific stone or the material used in idols and buildings. The entries indicate its use in both general and specific contexts, with a connection to the Aramaic word for stone. There are no significant disagreements among the lexicons.
אֶ֫בֶן n.f. stone
base
H69 אֶ֫בֶן
69 'eben eh'-ben
(Aramaic) corresponding to 68:--stone.
see HEBREW for 068
אֶ֫בֶן (e.ven) — stone.
1) stone
1a) a (the) stone
1b) stone, material of idols and buildings
ANcbsa — Noun common · both singular absoluteANcbsa
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
AAcbsa — AAcbsa
wun.
See NUMBER.
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
AC/VQp3fs — Conjunction · verb plural third person feminine singularAC/VQp3fs
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)
AR — PrepositionAR
פֻּם (pum) means 'mouth' in Aramaic, likely derived from the Hebrew word for 'lip' (פֶּה, peh). The entries indicate that it can refer to the mouth in both a literal and figurative sense.
H6433 פֻּם
6433 pum poom
(Aramaic) probably for 6310; the mouth (literally or
figuratively):--mouth.
see HEBREW for 06310
פֻּם (pum) — mouth.
mouth
Aramaic of peh (פֶּה ": lip" H6310)
ANcbsc — Noun common · both singular constructANcbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
Adj | N-ms | Art — Noun common both singular determined · particleANcbsd/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.
[חֲתַם] vb. seal;—Pe. Dn 6:18
ref
H2857 חֲתַם
2857 chatham khath-am'
(Aramaic) a root corresponding to 2856; to seal:--seal.
see HEBREW for 02856
חֲתַם (cha.tam) — to seal.
(P'al) seal.
Aramaic of cha.tam (חָתַם "to seal" H2856)
AC/Vqp3ms/Sp3fs — Conjunction · verb qal perfect third person masculine singular · suffixAC/Vqp3ms/Sp3fs
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…
[עִזְקָה] n.f. signet-ring;—sf. Dn 6:18
ref
H5824 עִזְקָה, עִזְקָא
5824 `izqa' iz-kaw'
(Aramaic) from a root corresponding to 5823; a signet-ring
(as engraved):--signet.
see HEBREW for 05823
עִזְקָה (iz.qah) — signet ring.
signet-ring
AR/Ncfsc/Sp3ms — Preposition · noun common feminine singular construct · suffixAR/Ncfsc/Sp3ms
[עִזְקָה] n.f. signet-ring;—sf. Dn 6:18
ref
H5824 עִזְקָה, עִזְקָא
5824 `izqa' iz-kaw'
(Aramaic) from a root corresponding to 5823; a signet-ring
(as engraved):--signet.
see HEBREW for 05823
עִזְקָה (iz.qah) — signet ring.
signet-ring
AC/R/Ncfpc — Conjunction · preposition · noun common feminine plural constructAC/R/Ncfpc
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…
רַבְרְבָן (rabrban) is an Aramaic word meaning 'lord' or 'noble,' derived from the root for 'chief.' It is used to denote a magnate or prince. The entries consistently emphasize its noble connotation without significant disagreement.
[רַבְרְבָן] n.m. lord, noble
base
H7261 רַבְרְבָן
7261 rabrban rab-reb-awn'
(Aramaic) from 7260; a magnate:--lord, prince.
see HEBREW for 07260
רַבְרְבָן (rav.re.van) — noble.
lord, noble
Aramaic of rav (רַב "chief" H7227B)
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/Sp3ms
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
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)
ATn — ParticleATn
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
AVqi2ms — Verb · Qal · imperfect second person masculine singularAVqi2ms
chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.:
צְבוּ n.f. thing, anything;—Dn 6:18.
ref
H6640 צְבוּ
6640 tsbuw tseb-oo'
(Aramaic) from 6634; properly, will; concretely, an affair
(as a matter of determination):--purpose.
see HEBREW for 06634
צְבוּ (tse.vu) — thing.
1) thing, anything, matter
1a) apparently thing desired
1b) as a matter of determination
ANcbsa — Noun common · both singular absoluteANcbsa
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Adj | N-proper — Preposition · noun proper masculineAR/Npm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…