Daniel 6:27 — Word Study
WLCמְשֵׁיזִ֣ב וּמַצִּ֗ל וְעָבֵד֙ אָתִ֣ין וְתִמְהִ֔ין בִּשְׁמַיָּ֖א וּבְאַרְעָ֑א דִּ֚י שֵׁיזִ֣יב לְדָֽנִיֵּ֔אל מִן־ יַ֖ד אַרְיָוָתָֽא׃
BSAfor Hedîy DanielDânîyêʼl [God is my judge] frommin
| Greek | English | Parsing |
|---|---|---|
| מְשֵׁיזִ֣ב | [he is] delivering | Verb masculine singular |
| וּמַצִּ֗ל | and [he is] rescuing | Conjunction, verb hiphil participle (active) masculine singular |
| וְעָבֵד֙ | and [he is] doing | Conjunction, verb qal participle (active) masculine singular |
| אָתִ֣ין | signs | Noun common, masculine plural absolute |
| וְתִמְהִ֔ין | and wonders | Conjunction, noun common masculine plural absolute |
| בִּשְׁמַיָּ֖א | in heavens the | Preposition, noun common masculine plural determined, particle |
| וּבְאַרְעָ֑א | and on earth the | Conjunction, preposition, noun common both singular determined |
| דִּ֚י | who | Conjunction |
| שֵׁיזִ֣יב | he has delivered | Verb plural, third person masculine singular |
| לְדָֽנִיֵּ֔אל | the object marker Daniel | Preposition, noun proper masculine |
| מִן־ | from | Preposition |
| יַ֖ד | [the] hand of | Noun common, both singular construct |
| אַרְיָוָתָֽא׃ | lions the | Noun common feminine singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He delivers and rescues; He performs signs and wonders in the heavens and on the earth, for He has rescued Daniel from the power of the lions.” |
| KJV | He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. |
| ASV | He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. |
| YLT | A deliverer, and rescuer, and doer of signs and wonders in the heavens and in earth [is] He who hath delivered Daniel from the paw of the lions.' |
| WEB | He delivers and rescues. He works signs and wonders in heaven and in earth, who has delivered Daniel from the power of the lions.” |
| BBE | He gives salvation and makes men free from danger, and does signs and wonders in heaven and earth, who has kept Daniel safe from the power of the lions. |
Where they part company is וּמַצִּ֗ל — see How Translations Differ.
The sentence features a main clause followed by supporting clauses that elaborate on God's actions and their significance.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
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 6:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Decree of Dariusgenerated
Daniel 6:27 concludes King Darius's proclamation about the living God, emphasizing His power to deliver and rescue. This declaration comes after Daniel's miraculous preservation from the lions, showcasing God's intervention in dire circumstances. Darius acknowledges God's eternal kingdom and urges reverence towards Him, reflecting a significant moment of recognition of God's sovereignty over all nations.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Job 36:15 | God rescues the afflicted by their affliction and opens their ears in oppression. |
| 2 | Psalm 18:48–50 | who delivers me from my enemies. You exalt me above my foes; You rescue me from violent men. |
| 3 | Psalm 32:7 | You are my hiding place. You protect me from trouble; You surround me with songs of deliverance. Selah |
| 4 | Psalm 35:17 | How long, O Lord, will You look on? Rescue my soul from their ravages, my precious life from these lions. |
| 5 | Psalm 97:10 | Hate evil, O you who love the LORD! He preserves the souls of His saints; He delivers them from the hand of the wicked. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מְשֵׁיזִ֣ב, me.shei.Zivgenerated
The verb מְשֵׁיזִ֣ב (me.shei.Ziv) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of freeing someone from danger. This word emphasizes God's active role in saving individuals from peril, as seen in the context of Daniel's rescue from the lions.
The parsing indicates it is a masculine singular verb, suggesting a direct action by God. The use of this term in the verse highlights God's authority and capability to intervene in human affairs, particularly in moments of crisis.
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 verse contains multiple clauses, with the main action centered around the verbs מְשֵׁיזִ֣ב and וּמַצִּ֗ל, both indicating God's active role in delivering and rescuing. These verbs are followed by additional clauses that elaborate on the signs and wonders performed by God.
The structure emphasizes God's sovereignty through a series of actions: delivering, rescuing, and performing signs, which are presented in a coordinated manner to highlight His omnipotence.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct Greek equivalent for מְשֵׁיזִ֣ב, indicating a potential narrowing of the term's focus in translation. The absence of a direct match suggests that the translators may have interpreted the Hebrew concept in a broader or different context.
This choice reflects a translation strategy that may prioritize the overall message of divine intervention rather than a strict word-for-word correspondence.
In plain words — the whole versegenerated
Daniel 6:27 tells us that God delivers and rescues, performing signs and wonders in both heaven and earth. This verse highlights God's power to save Daniel from the lions, showcasing His ability to intervene in critical situations.
Frequently Asked Questionsgenerated
It means that God actively saves and frees people from danger, as demonstrated in the story of Daniel.
Darius emphasizes signs and wonders to highlight God's extraordinary power and authority over all creation.
This verse reflects God's character as a protector and savior, demonstrating His willingness to intervene on behalf of those who trust in Him.
Daniel's rescue signifies God's faithfulness and power, reinforcing the belief that He is always present to save His people.
Reflection Questionsgenerated
- In what ways have I experienced God's deliverance in my own life?
- How can I recognize and acknowledge the signs and wonders God performs around me?
- What does it mean to me that God is a rescuer?
- How can I share the story of God's deliverance in my life with others?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Daniel 6:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHe delivereth and rescueth..... As he did the three companions of Daniel from the fiery furnace, and now Daniel himself from the lions' den: and he worketh signs and wonders in heaven and in earth;
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHe delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:27 He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.Ver. 27. He delivereth and rescueth.] By this and the foregoing verse it may be evidently seen that Darius was acquainted with Nebuchadnezzar’ s two dreams, and affected with them.
Read John Trapp on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges27. He delivereth and rescueth] And not Darius (Daniel 6:14): cf. Daniel 3:28-29. signs and wonders] Daniel 4:2-3. from the power] Aram. from the hand, as in Heb., Psalms 22:20 (21), Psalms 49:15 (16), &c.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleHe delivereth and rescueth - As in the case of Daniel. This attribute would of course be prominent in the view of Darius, since so remarkable an instance of his power had been recently manifested in rescuing Daniel.
Read Albert Barnes on Daniel 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25-27. This decree resembles very greatly, even in phrase, some of the speeches made previously to or by Nebuchadnezzar (chaps. ii, iii).
Read Daniel Denison Whedon 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
He delivers and rescues; He performs signs and wonders in the heavens and on the earth, for He has rescued Daniel from the power of the lions.”
He delivers and rescues. He works signs and wonders in heaven and in earth, who has delivered Daniel from the power of the lions.”
He delivers and rescues; He performs signs and wonders in the heavens and on the earth, for He has rescued Daniel from the power of the lions.”
He rescues and delivers and performs signs and wonders in the heavens and on the earth. He has rescued Daniel from the power of the lions!”
Tyndale line
He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.
He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions.
He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth; who hath delivered Daniel from the power of the lions.
He delivereth and rescueth, and he worketh signs and wonders in heaven and on earth, who hath delivered Daniel from the power of the lions.
Hee rescueth and deliuereth, and hee worketh signes and wonders in heauen and in earth, who hath deliuered Daniel from the power of the lyons.
Strictly literal
He saveth and delivereth, and he worketh signs and wonders in the heavens and on the earth: who hath saved Daniel from the power of the lions.
A deliverer, and rescuer, and doer of signs and wonders in the heavens and in earth [is] He who hath delivered Daniel from the paw of the lions.'
A deliverer, and rescuer, and doer of signs and wonders in the heavens and in earth [is] He who has delivered Daniel from the paw of the lions.”
(6:28) He delivereth and rescueth, and he displayeth sings and wonders in heaven and on earth, he who hath delivered Daniel from the power of the lions.
He makes us safe and rescues us, and he does signs and wonders in heaven and in earth; he has kept Daniel safe from the strength of the lions.”
From the Latin
He is the deliverer, and saviour, doing signs and wonders in heaven, and in earth: who hath delivered Daniel out of the lions’ den.
Simplified
He is the one who rescues and saves; he does miracles and wonders in the heavens and on earth. He saved Daniel from death in the lions' den.”
He gives salvation and makes men free from danger, and does signs and wonders in heaven and earth, who has kept Daniel safe from the power of the lions.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls largely agree on the wording of the verse, with minor restorations in the scrolls. The Septuagint, while presenting a different word order, captures the essence of God's actions as described in the Hebrew.
מְשֵׁיזִ֣ב וּמַצִּ֗ל וְעָבֵד֙ אָתִ֣ין וְתִמְהִ֔ין בִּשְׁמַיָּ֖א וּבְאַרְעָ֑א דִּ֚י שֵׁיזִ֣יב לְדָֽנִיֵּ֔אל מִן־ יַ֖ד אַרְיָוָתָֽא׃
10 of the 13 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.
אלה חי וקים לעלמין [ומלכות׳ה] [די] [לא] [תתחבל] [ושלטנ׳ה] עד סופ א
12 words of the verse are on this fragment — 1 partly restored, 5 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 6:27
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.
שֵׁיזִב (shezav) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of leaving or freeing. The entries indicate that it is primarily used in the context of delivering or rescuing, with a connection to the Hebrew word for 'return' (שׁוּב, H7725).
שֵׁיזִב vb. deliver
base
H7804 שֵׁיזִב deliver
7804 shzab shez-ab'
(Aramaic) corresponding to 5800; to leave, i.e. (causatively)
free:--deliver.
see HEBREW for 05800
שֵׁיזִב (she.zav) — to rescue.
(Peel or Peil) to deliver
Aramaic of shuv (שׁוּב ": return" H7725)
AVermsa — Verb masculine singularAVermsa
נְצַל (netsal) means to rescue or deliver, with roots in both Hebrew and Aramaic. It is primarily used in the Haphal form, indicating a passive or intensive action of rescuing or extricating. The entries consistently emphasize its meaning related to deliverance.
[נְצַל] vb. Haph. rescue, deliver
base
H5338 נְצַל
5338 ntsal nets-al'
(Aramaic) corresponding to 5337; to extricate:--deliver,
rescue.
see HEBREW for 05337
נְצַל (ne.tsal) — to rescue.
(Aphel) to rescue, extricate, deliver
Aramaic of na.tsal (נָצַל "to rescue" H5337)
AC/Vhrmsa — Conjunction · verb hiphil participle (active) masculine singularAC/Vhrmsa
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
AC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
H852 אָת
852 'ath awth
(Aramaic) corresponding to 226; a portent:--sign.
see HEBREW for 0226
אָת (at) — sign.
sign, miraculous signs, wonders
Aramaic of ot (אוֹת ": miraculous" H0226)
ANcmpa — Noun common · masculine plural absoluteANcmpa
[תְּמַהּ] n.m. wonder, as wrought by God
base
H8540 תְּמַהּ
8540 tmahh tem-ah'
(Aramaic) from a root corresponding to 8539; a
miracle:--wonder.
see HEBREW for 08539
תְּמַהּ (te.mah) — wonder.
wonder, miracle
AC/Ncmpa — Conjunction · noun common masculine plural absoluteAC/Ncmpa
שָׁמַ֫יִן (shamayin) refers to 'heaven' or 'heavens' in Hebrew, encompassing both the visible sky and the spiritual abode of God. It is a plural noun and is related to the Aramaic term corresponding to the concept of heaven. The entries consistently highlight its meanings without significant disagreement.
[שָׁמַ֫יִן] n.m.pl. heavens
base
H8065 שָׁמַ֫יִן
8065 shamayin shaw-mah'-yin
(Aramaic) corresponding to 8064:--heaven.
see HEBREW for 08064
שָׁמַ֫יִן (sha.ma.yin) — heaven.
1) heaven, heavens, sky
1a) visible sky
1b) Heaven (as abode of God)
AR/Ncmpd/Ta — Preposition · noun common masculine plural determined · particleAR/Ncmpd/Ta
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
אֲרַע (ara) refers to the earth or soil, with implications of being low or inferior. It is an Aramaic term corresponding to the Hebrew word for earth, אֶ֫רֶץ (erets). The entries suggest a range of meanings including earth, ground, and planet.
[אֲרַע] 21 n.[f.] earth
base
H772 אֲרַע
772 'ara` ar-ah'
(Aramaic) corresponding to 776; the earth; by implication
(figuratively) low:--earth, interior.
see HEBREW for 0776
אֲרַע (a.ra) — earth: soil.
: soil
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: inferior.
: inferior
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
אֲרַע (a.ra) — earth: planet.
: planet
earth, world, ground
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
AC/R/Ncbsd/Ta — Conjunction · preposition · noun common both singular determined · particleAC/R/Ncbsd/Ta
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
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
שֵׁיזִב (shezav) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of leaving or freeing. The entries indicate that it is primarily used in the context of delivering or rescuing, with a connection to the Hebrew word for 'return' (שׁוּב, H7725).
שֵׁיזִב vb. deliver
base
H7804 שֵׁיזִב deliver
7804 shzab shez-ab'
(Aramaic) corresponding to 5800; to leave, i.e. (causatively)
free:--deliver.
see HEBREW for 05800
שֵׁיזִב (she.zav) — to rescue.
(Peel or Peil) to deliver
Aramaic of shuv (שׁוּב ": return" H7725)
AVep3ms — Verb plural · third person masculine singularAVep3ms
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 — 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…
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
Adj — PrepositionAR
יַד (yad) means 'hand' and can also refer to 'power' in a figurative sense. It is used in various contexts throughout the Old Testament, emphasizing both the physical and metaphorical aspects of strength and capability.
יַד n.f. hand
hand
power
base
H3028 יַד hand . hand
. power
3028 yad yad
(Aramaic) corresponding to 3027:--hand, power.
see HEBREW for 03027
יַד (yad) — hand.
1) hand
2) power (fig.)
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;