Daniel 6:21 — Word Study
WLCאֱדַ֙יִן֙ דָּנִיֶּ֔אל עִם־ מַלְכָּ֖א מַלִּ֑ל מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃
BSA◂DanielDânîyêʼl [the prophet, God's servant]
| Greek | English | Parsing |
|---|---|---|
| אֱדַ֙יִן֙ | then | Adverb |
| דָּנִיֶּ֔אל | Daniel | Noun proper masculine |
| עִם־ | with | Preposition |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| מַלִּ֑ל | he spoke | Verb, Piel, perfect third person masculine singular |
| מַלְכָּ֖א | king O | Noun common both singular determined, particle |
| לְעָלְמִ֥ין | for ever | Preposition, noun common masculine plural absolute |
| חֱיִֽי׃ | live! | Verb, Qal, imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then Daniel replied, “O king, may you live forever! |
| KJV | Then said Daniel unto the king, O king, live for ever. |
| ASV | Then said Daniel unto the king, O king, live for ever. |
| YLT | Then Daniel hath spoken with the king: 'O king, to the ages live: |
| WEB | Then Daniel said to the king, “O king, live forever! |
| BBE | Then Daniel said to the king, O King, have life for ever. |
Where they part company is חֱיִֽי — see How Translations Differ.
The sentence has one main clause with a direct address and an imperative wish, showing the structure of Daniel's respectful reply.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכְּ
verbגֹּב
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 6:21
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's Deliverance from the Lionsgenerated
Daniel 6:21 recounts Daniel's reply to King Darius after being rescued from the lions' den. The king, having expressed concern for Daniel, receives a respectful response that highlights Daniel's faithfulness to God and his position in the royal court. This moment emphasizes the theme of divine protection and loyalty in the face of adversity, reflecting Daniel's character as a faithful servant of God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:6 | So the administrators and satraps went together to the king and said, “O King Darius, may you live forever! |
| 2 | Daniel 2:4 | Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.” |
| 3 | Nehemiah 2:3 | and replied to the king, “May the king live forever! Why should I not be sad when the city where my fathers are buried lies in ruins, and its gates have been destroyed by fire?” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — חֱיִֽי, che.Yigenerated
The verb חֱיִֽי (*chaya'*) is an imperative form meaning 'to live.' It conveys a wish for life and prosperity, often used in contexts of blessing or well-wishing. The parsing as a second person masculine singular imperative indicates that Daniel is directly addressing the king with a command or desire for his well-being.
This word emphasizes the importance of life and vitality in the biblical narrative, reflecting a common cultural practice of wishing long life to rulers. Daniel's use of this term shows his respect for the king while also affirming his own faith in God.
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 מַלִּ֑ל, he spoke, governs the entire sentence, with the subject דָּנִיֶּ֔אל and the imperative חֱיִֽי following. The structure emphasizes Daniel's action of speaking directly to the king.
The Hebrew word order places the subject first, indicating Daniel's prominence in this moment. The imperative form of the verb at the end highlights the urgency and significance of the wish for the king's longevity.
Septuagint Backgroundgenerated
The Septuagint translates חֱיִֽי with the Greek word φωνῇ (G5456), which means 'voice' or 'sound.' This choice reflects a focus on the act of speaking rather than the content of the blessing, suggesting an interpretive nuance in the Greek tradition.
This rendering shows a shift from the direct wish for life to an emphasis on the communication of that wish, indicating how the message is conveyed in the Greek context.
In plain words — the whole versegenerated
Daniel 6:21 shows Daniel responding to King Darius after being saved from the lions. He wishes the king a long life, demonstrating respect and loyalty. This moment highlights Daniel's faithfulness and the protection he received from God.
Frequently Asked Questionsgenerated
Daniel expresses a respectful wish for the king's longevity, reflecting the cultural practice of honoring rulers.
His response shows his loyalty to the king despite the circumstances and emphasizes his faith in God.
It highlights Daniel's integrity and respect for authority, even when he has been wrongfully treated.
We learn the importance of maintaining respect and integrity in our interactions with authority figures.
Reflection Questionsgenerated
- In what ways can I show respect to those in authority over me, like Daniel did?
- How can I maintain my faith in God during difficult situations, as Daniel did?
- What does it mean to wish someone well, and how can I express that in my life?
- How can I balance loyalty to God with respect for earthly authorities?
The early church on this verse — how the Fathers read it
Early commentary on this verse from Jerome highlights Daniel's respectful wish for the king's long life as an expression of honor.
Verse 21. "'O king, live forever!'" Daniel honors the one who accords honor to him, and prays for him eternal life.Early Church Fathers on Daniel 6 →
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Daniel 6:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen said Daniel unto the king,.... Whose voice he knew, though the tone of it was so much altered: O king, live for ever; he does not reproach him for delivering him into the hands of his enemies,
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen said Daniel unto the king, O king, live for ever. Then said Daniel unto the king, O king, live forever.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe prays for the king’ s prosperity, though he suffered under his hand.
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:21 Then said Daniel unto the king, O king, live for ever.Ver. 21. O king, live for ever.] Daniel doth not curse the king (as some impatient spirits would have done, and as some think the damned in hell do God), but wisheth him a long and happy life, voto amabili. He useth the ordinary form, but with a better mind. His wish of the king’ s welfare was non in labris nature sed in fibris, it was from the heart, it was a holy prayer.
Read John Trapp on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges21. O king, live for ever] cf. Daniel 6:6.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen said Daniel unto the king, O king, live forever - The common form of salutation in addressing the king. See the note at Daniel 2:4.
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 Daniel replied, “O king, may you live forever!
Then Daniel said to the king, “O king, live forever!
Then Daniel replied, “O king, may you live forever!
Then Daniel spoke to the king, “O king, live forever!
Tyndale line
Then said Daniel unto the king, O king, live for ever.
Then said Daniel unto the king, O king, live for ever.
Then said Daniel unto the king, O king, live for ever.
Then said Daniel to the king, O king, live for ever.
Then saide Daniel vnto the King, O King, liue for euer.
Strictly literal
Then Daniel spoke unto the king, O king, live for ever!
Then Daniel hath spoken with the king: 'O king, to the ages live:
Then Daniel has spoken with the king: “O king, live for all ages:
(6:22) Then spoke Daniel with the king, O king, live for ever.
Then said Daniel to the king, “King, live forever!
From the Latin
And Daniel answering the king, said: O king, live for ever:
Simplified
Daniel replied, “May Your Majesty the king live forever!
Then Daniel said to the king, O King, have life for ever.
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 agree on the core wording of the verse, although the scrolls contain some restored elements due to damage. The Septuagint, however, has a different structure and focus, which reflects its own interpretive choices.
אֱדַ֙יִן֙ דָּנִיֶּ֔אל עִם־ מַלְכָּ֖א מַלִּ֑ל מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃
2 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וכמקרב׳ה [לגב] [א] לדניאל בקל עציב זעק ענה מלכ א ואמר [לדניאל] [דניאל] [עבד] [אלה] [א] [חי] האלה׳כה די ׳׳׳ אנתה פלח [ל׳ה] [בתדיר] [א] [היכל] [לשיזבות׳ך] [מן] אריות [א]
12 words on the leather — 3 partly restored, 15 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 6:21
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)
AD — AdverbAD
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 — 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…
עִם (im) is a preposition meaning 'with.' It conveys the idea of being together with someone or something, as well as during an event. The entries highlight its use in various contexts, but do not provide specific verse references.
עִם 22 prep. with
base
H5974 עִם
5974 `im eem
(Aramaic) corresponding to 5973:--by, from, like, to(-ward),
with.
see HEBREW for 05973
עִם (im) — with.
1) with
1a) together with, with
1b) with, during
AR — PrepositionAR
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
ANcbsd/Ta — 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…
מְלַל (melal) is an Aramaic verb meaning 'to speak' or 'to say.' It is related to the Hebrew word מָלַל (malal, Strong's H4448), which carries a similar meaning. The entries consistently emphasize its usage in the context of speaking.
[מְלַל] vb. Pa. speak, say
base
H4449 מְלַל
4449 mlal mel-al'
(Aramaic) corresponding to 4448; to speak:--say,
speak(-ing).
see HEBREW for 04448
מְלַל (me.lal) — to speak.
(Pael) to speak, say
Aramaic of ma.lal (מָלַל "to speak" H4448A)
AVpp3ms — Verb · Piel · perfect third person masculine singularAVpp3ms
spok (1Ki 7:33).
See SEA, THE MOLTEN.
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
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
AR/Ncmpa — Preposition · noun common masculine plural absoluteAR/Ncmpa
חֲיָא (chaya') is an Aramaic verb meaning 'to live.' It includes forms like 'to let live' or 'keep alive.' The entries suggest a focus on the act of living and its implications, with a note that it corresponds to another term, חַי (chai), which also relates to life.
[חֲיָא] vb. live;—
Pe. live for ever!
Haph. let live.
base
H2418 חֲיָא
2418 chaya' khah-yaw'
(Aramaic) or chayah (Aramaic) {khah-yaw'}; corresponding to
2421; to live:--live, keep alive.
see HEBREW for 02421
חֲיָא (cha.ya) — to live.
1) to live
1a) (P'al) to live
1b) (Aphel) to let live, keep alive
AVqv2ms — Verb · Qal · imperative second person masculine singularAVqv2ms