Daniel 6:22 — Word Study
WLCאֱלָהִ֞י שְׁלַ֣ח מַלְאֲכֵ֗הּ וּֽסֲגַ֛ר פֻּ֥ם אַרְיָוָתָ֖א וְלָ֣א חַבְּל֑וּנִי כָּל־ קֳבֵ֗ל דִּ֤י קָֽדָמ֙וֹהִי֙ זָכוּ֙ הִשְׁתְּכַ֣חַת לִ֔י וְאַ֤ף קָֽדָמָךְ֙ מַלְכָּ֔א חֲבוּלָ֖ה לָ֥א עַבְדֵֽת׃
BSAO kingmelek [ruler, monarch]
| Greek | English | Parsing |
|---|---|---|
| אֱלָהִ֞י | God my | Noun common both singular construct, suffix |
| שְׁלַ֣ח | he sent | Verb, Qal, perfect third person masculine singular |
| מַלְאֲכֵ֗הּ | angel his | Noun common both singular construct, suffix |
| וּֽסֲגַ֛ר | and he closed | Conjunction, verb qal perfect third person masculine singular |
| פֻּ֥ם | [the] mouth of | Noun common, both singular construct |
| אַרְיָוָתָ֖א | lions the | Noun common feminine singular determined, particle |
| וְלָ֣א | and not | Conjunction, particle |
| חַבְּל֑וּנִי | they harmed me | Verb piel perfect third person masculine plural, suffix |
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֗ל | because | Noun common, both singular absolute |
| דִּ֤י | that | Conjunction |
| קָֽדָמ֙וֹהִי֙ | before him | Noun common masculine plural construct, suffix |
| זָכוּ֙ | innocence | Noun common, both singular absolute |
| הִשְׁתְּכַ֣חַת | it was found | Verb plural, third person feminine singular |
| לִ֔י | to me | Preposition, suffix |
| וְאַ֤ף | and also | Conjunction, adverb |
| קָֽדָמָךְ֙ | before you | Noun common both singular construct, suffix |
| מַלְכָּ֔א | king O | Noun common both singular determined, particle |
| חֲבוּלָ֖ה | a hurtful act | Noun common, feminine singular absolute |
| לָ֥א | not | Particle |
| עַבְדֵֽת׃ | I have done | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.” |
| KJV | My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. |
| ASV | My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me; forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. |
| YLT | my God hath sent His messenger, and hath shut the lions' mouths, and they have not injured me: because that before Him purity hath been found in me; and also before thee, O king, injury I have not done.' |
| WEB | My God has sent his angel, and has shut the lions’ mouths, and they have not hurt me, because innocence was found in me before him; and also before you, O king, I have done no harm.” |
| BBE | My God has sent his angel to keep the lions' mouths shut, and they have done me no damage: because I was seen to be without sin before him; and further, before you, O King, I have done no wrong. |
The translations agree on the essential meaning of the verse, consistently conveying the message of divine protection and Daniel's innocence.
The structure features a main clause followed by several subordinate phrases that elaborate on the actions and conditions of Daniel's deliverance.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectH2136
verbעִם
The sentence as the grammar sees it Open the tree ›
3 of 21 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 6:22
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 6:22 recounts how Daniel was saved from the lions' den by divine intervention. After being thrown into the den for praying to God, Daniel was unharmed, as he had found favor in God's eyes. This event illustrates God's power to protect His faithful servants, even in dire circumstances, as seen in the broader narrative of Daniel's life and faithfulness to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:20 | When he reached the den, he cried out in a voice of anguish, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” |
| 2 | 2 Samuel 22:7 | In my distress I called upon the LORD; I cried out to my God. And from His temple He heard my voice, and my cry for help reached His ears. |
| 3 | Psalm 31:14 | But I trust in You, O LORD; I say, “You are my God.” |
| 4 | Psalm 38:21 | Do not forsake me, O LORD; be not far from me, O my God. |
| 5 | Psalm 118:28 | You are my God, and I will give You thanks. You are my God, and I will exalt You. |
The Treasury of Scripture Knowledge — 33 references, hung on the phrase they belong to
The Key Word — אֱלָהִ֞י, 'e.la.Higenerated
The word אֱלָהִי ('elahi) means 'my God,' referring specifically to the God of Israel. It is a construct form that combines the noun for God with the first-person suffix, indicating a personal relationship.
This term emphasizes Daniel's faith and reliance on God, particularly in the context of his trial. It is a common expression in the Hebrew Bible, affirming the speaker's devotion and acknowledgment of God's sovereignty.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, where the translation retains the phrase My God and the protective actions of the angel.
Sentence Structuregenerated
The finite verb שְׁלַ֣ח (he sent) governs the main clause, with several phrases detailing the actions and circumstances. The structure highlights Daniel's declaration of God's intervention and his state of being unharmed.
The sentence is built around the actions taken by God through His angel, emphasizing the protective role of divine agency in Daniel's experience.
Septuagint Backgroundgenerated
The Septuagint translates the key term for God as θεός (Theos), which is a general term for deity in Greek, reflecting a broader understanding of divine authority.
This choice shows a widening of the concept of God, making it accessible to a Hellenistic audience while maintaining the original meaning.
In plain words — the whole versegenerated
Daniel 6:22 tells us that God sent an angel to protect Daniel from the lions. Daniel was unharmed because he was innocent in God's sight and had not wronged the king.
Frequently Asked Questionsgenerated
Daniel is expressing his personal relationship with the God of Israel, emphasizing his faith and trust in God's protection.
God sent an angel to intervene and protect Daniel from harm, demonstrating His power and care for those who are faithful.
Daniel's innocence refers to his blameless conduct and faithfulness to God, which led to his protection from the lions.
This verse illustrates God's sovereignty and His ability to protect and deliver His people in times of trouble.
Reflection Questionsgenerated
- In what ways have I experienced God's protection in my life?
- How can I demonstrate faithfulness to God like Daniel did?
- What does it mean to be found innocent in God's sight?
- How can I encourage others to trust in God's deliverance?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleMy God hath sent his angel,.... Daniel takes up the king's expression, and confirms it; he asserts God to be his God, of which he had given him a proof in sending his angel to him that night; either
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryMy God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy God hath sent his angel; he had his eye specially to Him whose cause and honour was concerned in this matter. The Lord either took the lions’ hunger away from them, or made Daniel appeared terrible to them; or, literally, shut their mouths. Before him innocency was found in me; because by faith he trusted in the Lord, ; therefore the papists from hence falsely conclude justification by works and merits, assigning fallaciously a false cause instead of a principal, formal, and meritorious cause; for the word forasmuch or because in Scripture doth often signify an occasion rather than a cause; , Pardon my sin, for it is great. Daniel did not use to argue thus, but the contrary, ,18. Daniel…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:22 My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.Ver. 22. My God hath sent his angel.] Glad to be employed for the safety and service of the saints, whence it is that these heavenly courtiers delight more in their names of ministry (as angels, watchers, &c.), than of dignity, as principalities, thrones, &c. And hath shut the lions’ mouths.] Though they were savage and hunger starved, yet Daniel was kept from the paws and jaws of these many fierce and fell lions by the power of God through faith. How the angel stopped the lions’ mouths…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) His angel.—Comp. Psalms 34:7; Psalms 34:10; Daniel 3:28. Before thee—i.e., thou knowest full well.
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. My God hath sent his angel] Such a one as that who attended Shadrach, Meshach, and Abed-nego, in the fiery furnace, and blew aside the flames, so that they could not hurt them. Before him innocency was found in me] Because I was innocent God has preserved me; and now that I am preserved, my innocence is fully proved.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges22. sent his angel] cf. Daniel 3:28. shut &c.] cf. Hebrews 11:33 (ἔφραξαν; Theod. here ἐνέφραξεν). before thee] see on Daniel 6:10 end, and Daniel 2:9; and cf. Luke 15:18; Luke 15:21.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleMy God hath sent his angel - It was common among the Hebrews to attribute any remarkable preservation from danger to the intervention of an angel sent from God, and no one can demonstrate that it did not occur as they supposed.
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
My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.”
My God has sent his angel, and has shut the lions’ mouths, and they have not hurt me, because innocence was found in me before him; and also before you, O king, I have done no harm.”
My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.”
My God sent his angel and closed the lions’ mouths so that they have not harmed me, because I was found to be innocent before him. Nor have I done any harm to you, O king.”
Tyndale line
My God hath sent his angel, and hath shut the lions’ mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me; forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
My God hath sent his angel, and hath shut the lions’ mouths, and they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt.
My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocence was found in me; and also before thee, O king, have I done no hurt.
My God hath sent his Angel and hath shut the lyons mouthes, that they haue not hurt mee: for my iustice was founde out before him: and vnto thee, O King, I haue done no hurt.
Strictly literal
My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me; forasmuch as before him innocence was found in me; and also before thee, O king, have I done no hurt.
my God hath sent His messenger, and hath shut the lions' mouths, and they have not injured me: because that before Him purity hath been found in me; and also before thee, O king, injury I have not done.'
my God has sent His messenger, and has shut the lions’ mouths, and they have not injured me: because that before Him purity has been found in me; and also before you, O king, injury I have not done.”
(6:23) My God sent his angel, and locked up the mouths of the lions, and they have not hurt me; forasmuch as before him innocency was found in me; and also before thee, O king, had I done nothing injurious.
My God has sent his messenger and has shut the lions' mouths, and they have not hurt me. For I was found blameless before him and also before you, king, and I have done you no harm.”
From the Latin
My God hath sent his angel, and hath shut up the mouths of the lions, and they have not hurt me: forasmuch as before him justice hath been found in me: yea and before thee, O king, I have done no offence.
Simplified
My God sent his angel to shut the lions' mouths. They have not hurt me because I was found innocent in his sight. In addition, I have never done you any wrong, Your Majesty.”
My God has sent his angel to keep the lions' mouths shut, and they have done me no damage: because I was seen to be without sin before him; and further, before you, O King, I have done no wrong.
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 aligns closely with the Septuagint, though only one word matches directly. The Dead Sea Scrolls contain fragments that support the overall narrative but include some restorations.
אֱלָהִ֞י שְׁלַ֣ח מַלְאֲכֵ֗הּ וּֽסֲגַ֛ר פֻּ֥ם אַרְיָוָתָ֖א וְלָ֣א חַבְּל֑וּנִי כָּל־ קֳבֵ֗ל דִּ֤י קָֽדָמ֙וֹהִי֙ זָכוּ֙ הִשְׁתְּכַ֣חַת לִ֔י וְאַ֤ף קָֽדָמָךְ֙ מַלְכָּ֔א חֲבוּלָ֖ה לָ֥א עַבְדֵֽת׃
1 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.
[אדין] [דניאל] מלל [עם] [מלכ] [א] [לעלמין] [חיי]
8 words of the verse are on this fragment — 1 partly restored, 7 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 6:22
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.
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/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
שְׁלַח (shlach) primarily means 'to send.' It can refer to the act of sending or being sent, with a focus on the P'al stem, which indicates a simple action. The word is connected to the Aramaic form and has a relationship with the Hebrew root found in H7971.
H7972 שְׁלַח
7972 shlach shel-akh'
(Aramaic) corresponding to 7971:--put, send.
see HEBREW for 07971
שְׁלַח (she.lach) — to send.
1) to send
1a) (P'al)
1a1) to send, send out
1a2) to be sent
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
מַלְאַךְ (mal'ak) means 'angel' and is derived from the Aramaic term for 'messenger.' The entries indicate that it is primarily used to refer to angels in a general sense, without significant disagreement among the lexicons.
[מַלְאַךְ] n.m. angel
base
H4398 מַלְאַךְ
4398 mal'ak mal-ak'
(Aramaic) corresponding to 4397; an angel:--angel.
see HEBREW for 04397
מַלְאַךְ (mal.akh) — angel.
angel
Aramaic of ma.le.akh (מַלְאָךְ ": messenger" H4397)
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
סְגַר vb. shut;—Pe. Dn 6:23
ref
H5463 סְגַר shut
5463 cgar seg-ar'
(Aramaic) corresponding to 5462:--shut up.
see HEBREW for 05462
סְגַר (se.gar) — to shut.
1) (P'al) to shut
2) (TWOT) shirt
AC/Vqp3ms — Conjunction · verb qal perfect third person masculine singularAC/Vqp3ms
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…
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;
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)
AC/Tn — Conjunction · particleAC/Tn
חֲבַל (chabal) primarily means to destroy or hurt. It has forms that indicate both active destruction and a passive state of being destroyed. The entries consistently emphasize its meaning related to ruin or harm, with no significant disagreement among the lexicons.
[חֲבַל] vb. Pa. destroy, hurt
Hithpa. be destroyed
base
H2255 חֲבַל
2255 chabal khab-al'
(Aramaic) corresponding to 2254; to ruin:--destroy, hurt.
see HEBREW for 02254
חֲבַל (cha.val) — to destroy.
1) to hurt, destroy
1a) (Pael) to hurt, destroy
1b) (Ithpael) to be destroyed
AVpp3mp/Sp1bs — Verb piel perfect third person masculine plural · suffixAVpp3mp/Sp1bs
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/Sp3ms
זָכוּ n.f. purity, innocence;—abs. Dn 6:23
ref
H2136 זָכוּ
2136 zakuw zaw-koo'
(Aramaic) from a root corresponding to 2135;
purity:--innocency.
see HEBREW for 02135
זָכוּ (za.khu) — innocence.
purity, innocence, innocence (in God's sight)
ANcbsa — Noun common · both singular absoluteANcbsa
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
AVup3fs — Verb plural · third person feminine singularAVup3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs
The Hebrew word אַף (*aph*) means 'also' or 'yea.' It is noted as an Aramaic term corresponding to another word, אַף (*aph*), which has a similar meaning. The entries indicate that it is used in contexts that require a conjunction or affirmation.
H638 אַף
638 'aph af
(Aramaic) corresponding to 637:--also.
see HEBREW for 0637
אַף (aph) — also.
also, yea
Aramaic of aph (אַף "also" H0637)
AC/D — Conjunction · adverbAC/D
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbsc/Sp2ms — Noun common both singular construct · suffixANcbsc/Sp2ms
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
חֲבוּלָא n.f. hurtful act, crime;—abs. Dn 6:23.
ref
H2248 חֲבוּלָא, חֲבוּלָה
2248 chabuwlah khab-oo-law'
(Aramaic) from 2255; properly, overthrown, i.e. (morally)
crime:--hurt.
see HEBREW for 02255
חֲבוּלָא (cha.vu.lah) — crime.
hurtful act, crime, harm, wicked deed, a wrong
Aramaic of chab.bu.rah (חַבּוּרָה "wound" H2250)
ANcfsa — Noun common · feminine singular absoluteANcfsa
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
עֲבַד (abad) primarily means to make or do. It encompasses actions such as creating, performing, or executing tasks. The word can also imply a state of being made or done, as noted in its various forms. The entries do not indicate any significant disagreement among lexicons.
עֲבַד vb. make, do
Pe.
make
do
Hithpe.
be made into
be done, wrought
base
H5648 עֲבַד
5648 `abad ab-bad'
(Aramaic) corresponding to 5647; to do, make, prepare, keep,
etc.:--X cut, do, execute, go on, make, move, work.
see HEBREW for 05647
עֲבַד (a.vad) — to make.
1) to make, do
1a)(P'al)
1a1) to make, create
1a2) to do, perform
1b) (Ithp'al)
1b1) to be made into
1b2) to be done, be wrought, be performed, be executed, be carried out
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs