Daniel 7:12 — Word Study
WLCוּשְׁאָר֙ חֵֽיוָתָ֔א הֶעְדִּ֖יו שָׁלְטָנְה֑וֹן וְאַרְכָ֧ה בְחַיִּ֛ין יְהִ֥יבַת לְה֖וֹן עַד־ זְמַ֥ן וְעִדָּֽן׃
BSAAs for the restshᵉʼâr [remainder, what is left] of the beastschêyvâʼ [animals, creatures] their dominionsholṭân [kingdom, authority, control] was removedʻădâʼ [taken away, passed on] but they were grantedyᵉhab [given, allowed] ◂an extensionʼarkâʼ [lengthening, prolongation] of lifechay [living, existence] forʻad a seasonzᵉmân [set time, scheduled period] and a timeʻiddân [year, specific period, duration]
| Greek | English | Parsing |
|---|---|---|
| וּשְׁאָר֙ | and [the] rest of | Conjunction, noun common both singular construct |
| חֵֽיוָתָ֔א | beasts the | Noun common feminine plural determined, particle |
| הֶעְדִּ֖יו | they removed | Verb, Hiphil, perfect third person masculine plural |
| שָׁלְטָנְה֑וֹן | dominion their | Noun common both singular construct, suffix |
| וְאַרְכָ֧ה | and a prolonging | Conjunction, noun common feminine singular absolute |
| בְחַיִּ֛ין | in life | Preposition, noun common masculine plural absolute |
| יְהִ֥יבַת | it was given | Verb plural, third person feminine singular |
| לְה֖וֹן | to them | Preposition, suffix |
| עַד־ | until | Preposition |
| זְמַ֥ן | a time | Noun common, both singular absolute |
| וְעִדָּֽן׃ | and a time | Conjunction, noun common both singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As for the rest of the beasts, their dominion was removed, but they were granted an extension of life for a season and a time. |
| KJV | As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. |
| ASV | And as for the rest of the beasts, their dominion was taken away: yet their lives were prolonged for a season and a time. |
| YLT | and the rest of the beasts have caused their dominion to pass away, and a prolongation in life is given to them, till a season and a time. |
| WEB | As for the rest of the animals, their dominion was taken away; yet their lives were prolonged for a season and a time. |
| BBE | As for the rest of the beasts, their authority was taken away: but they let them go on living for a measure of time. |
Where they part company is יְהִ֥יבַת — see How Translations Differ.
The sentence has a main clause followed by contrasting information about the beasts' life extension, clearly delineating the shift from loss of dominion to continued existence.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectאַרְכָה
verbעֲדָה
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 7:12
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 Fate of the Beasts in Daniel's Visiongenerated
Daniel 7:12 discusses the fate of the beasts seen in Daniel's vision. While their dominion was taken away, they were allowed to continue living for a set period. This passage reflects the temporary nature of earthly kingdoms compared to the eternal dominion of God's kingdom, as seen in the following verses of the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:4–6 | The first beast was like a lion, and it had the wings of an eagle. I watched until its wings were torn off and it was lifted up from the ground and made to stand on two feet like a man, and given the mind of a man. |
| 2 | Daniel 8:7 | I saw him approach the ram in a rage against him, and he struck the ram and shattered his two horns. The ram was powerless to stand against him, and the goat threw him to the ground and trampled him, and no one could deliver the ram from his power. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יְהִ֥יבַת, ye.Hivatgenerated
The word יְהִ֥יבַת (ye.Hivat) is a verb meaning 'to give' or 'to allow.' It indicates an action performed in the third person feminine singular, suggesting that the beasts were granted an extension of life. This word emphasizes the act of provision or allowance.
The use of this verb in the context of the beasts implies a divine decision to permit their continued existence despite the removal of their dominion. It highlights the distinction between authority and existence, showing that while they no longer ruled, they were still permitted to live.
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. The BSB has granted, which is also used by the KJV and ASV.
Where they part company is יְהִ֥יבַת — given (ILT, LSV, YLT) versus allowed (FBV). This reflects a subtle difference in interpretation regarding the nature of the beasts' continued existence.
Sentence Structuregenerated
The main verb of the verse is הֶעְדִּ֖יו, they removed, which governs the entire clause. The structure includes a noun phrase describing the beasts and their dominion, followed by a contrasting clause that discusses their granted extension of life.
The Hebrew word order emphasizes the beasts' loss of dominion first, which sets up the contrast with their continued existence, highlighting the tension between authority and survival.
Septuagint Backgroundgenerated
The Septuagint translates יְהִ֥יבַת as ἐδόθη, meaning 'it was given.' This choice indicates a straightforward rendering of the Hebrew, maintaining the focus on the act of granting life.
The LXX's translation aligns closely with the Hebrew meaning, emphasizing the divine allowance of life despite the loss of power.
In plain words — the whole versegenerated
Daniel 7:12 states that the other beasts lost their dominion but were allowed to live for a certain time. This shows that while they no longer had power, they still existed for a period.
Frequently Asked Questionsgenerated
It signifies that the authority and control of these kingdoms were taken away, indicating a change in power.
This extension suggests that even though they lost their power, there was still a purpose for their existence in the divine plan.
It reflects the transient nature of earthly kingdoms compared to the eternal kingdom of God, as depicted throughout the book of Daniel.
It teaches that authority can be temporary, and that life continues even when power is stripped away.
Reflection Questionsgenerated
- In what ways do I see temporary authority in the world around me?
- How can I reflect on the purpose of my existence beyond any roles I hold?
- What does it mean to live under God's eternal dominion rather than temporary earthly powers?
- How can I find hope in the promise of life despite the loss of authority or control?
The early church on this verse — how the Fathers read it
Early church commentators reference this verse to discuss the implications of the kingdoms represented by the beasts and their eventual fate.
This refers to the kingdoms of the Medes, Persians and Chaldeans. “But their lives were prolonged for a season and a time,” that is, the kings of the nations mentioned above would have not been completely powerless.Early Church Fathers on Daniel 7 →
The dominion of the other beasts had fallen, although they had spent a period of many years ruling; to each kingdom there was a certain definite time given to rule.Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs concerning the rest of the beasts..... The other three which represent the Babylonian, Persian and Grecian monarchies: they had their dominion taken away; not at this time when the fourth beast,
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. As concerning the rest of the beasts, they had their dominion taken away.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey had their dominion taken away; the prophet chiefly intends the fourth empire, and therein the proud, blasphemous horn; yet did not wholly omit to speak of the three first empires, and what became of them. He saith they were wholly taken away, that is, successively, as histories tell us. The beast and the horn perish together, for the Holy Ghost tells us that the horn shall prevail against the saints till the Ancient of days come to sit in judgment, and because the session of judgment in Daniel’ s vision was principally to pluck up by the roots that wicked horn, following, Daniel’ s expectation had failed him, if the horn had not perished with the beast. Besides, the state of the beast…
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.Ver. 12. As concerning the rest of the beasts.] The four great monarchies, as was before noted, had their times and their turns - their rise and their ruin. Yet their lives were prolonged for a season.] Such is the Lord’ s lenity, respiting his enemies for a time. The Persian and Turk are yet puissant princes. The success that the Antichristian rout yet hath in some places maketh good that which was sometimes said of dying Carthage, Morientium nempe bestiarum violentiores esse morsus, i.e., The bites of dying beasts are more violent than ordinary.
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12) The rest of the beasts—i.e., the three first beasts which Daniel had seen coming out of the sea. He now learns what had befallen them. Their dominions had passed away, and their lives had been prolonged up to that definite point and time which had seemed fit to God, and no further. The period of life allotted to them by God was only a little while. (On “times” and “seasons,” see Note on Daniel 2:21.)
Read Charles John Ellicott on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges12. the rest of the beasts] Commentators are divided as to whether the three beasts of Dan 7:4-6, or the seven horns left after the three had been rooted up (Daniel 7:8), are intended: but the expression used (‘beasts’) strongly favours the former interpretation. In the abstract, it is true, the latter interpretation might be deemed the more probable; for, as the ‘beasts’ represent successive kings, or kingdoms (Daniel 7:17; Daniel 7:23), the dominion of the first three would naturally be at an end long before the period of the judgement on the fourth, whereas the seven ‘horns’ might well be conceived as subsisting still. In point of fact, however, the kingdoms, though in reality…
Read Cambridge on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleAs concerning the rest of the beasts - They had been superseded, but not destroyed.
Read Albert Barnes on Daniel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. The prophet sees that while all the beasts had been destroyed really by divine fire, the destruction of the fourth beastly kingdom (the Syrian) was much quicker and more complete than the others.
Read Daniel Denison Whedon on Daniel 7 →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
As for the rest of the beasts, their dominion was removed, but they were granted an extension of life for a season and a time.
As for the rest of the animals, their dominion was taken away; yet their lives were prolonged for a season and a time.
As for the rest of the beasts, their dominion was removed, but they were granted an extension of life for a season and a time.
As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living for a time and a season.
Tyndale line
As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
And as for the rest of the beasts, their dominion was taken away: yet their lives were prolonged for a season and a time.
And as for the rest of the beasts, their dominion was taken away: yet their lives were prolonged for a season and a time.
As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time.
As concerning the other beastes, they had taken away their dominion: yet their liues were prolonged for a certaine time and season.
Strictly literal
As for the rest of the beasts, their dominion was taken away; but their lives were prolonged for a season and a time.
and the rest of the beasts have caused their dominion to pass away, and a prolongation in life is given to them, till a season and a time.
and the rest of the beasts have caused their dominion to pass away, and a prolongation in life is given to them, until a season and a time.
But concerning the rest of the beasts, they had their dominion taken away: yet a longer duration of life was given unto them until the time and period.
As for the rest of the four animals, their authority to rule was taken away, but their lives were prolonged for a period of time.
From the Latin
And that the power of the other beasts was taken away: and that times of life were appointed them for a time, and time.
Simplified
The rest of the beasts were allowed to go on living for a season and a time, but their power to rule had been taken away.
As for the rest of the beasts, their authority was taken away: but they let them go on living for a measure of time.
Word by word, the decisions they made
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 Septuagint agree closely in wording, with all 11 words matched. This indicates a strong consistency between the Hebrew and Greek traditions in this verse.
וּשְׁאָר֙ חֵֽיוָתָ֔א הֶעְדִּ֖יו שָׁלְטָנְה֑וֹן וְאַרְכָ֧ה בְחַיִּ֛ין יְהִ֥יבַת לְה֖וֹן עַד־ זְמַ֥ן וְעִדָּֽן׃
11 of the 11 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.
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 7:12
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.
שְׁאָר (sh'ar) refers to a remainder or rest, derived from a related Aramaic term. It encompasses the idea of what is left over or remaining, and is associated with the concept of residue. The word is linked to Strong's H7605, which also denotes 'remnant'.
שְׁאָר n.m. rest, remainder
base
H7606 שְׁאָר
7606 sh'ar sheh-awr'
(Aramaic) corresponding to 7605:--X whatsoever more,
residue, rest.
see HEBREW for 07605
שְׁאָר (she.ar) — remainder.
rest, remainder
Aramaic of she.ar (שְׁאָר "remnant" H7605)
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
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…
חֵיוָא (cheyva') is an Aramaic word meaning 'beast' or 'animal.' It derives from the root related to living things, specifically חַיָּה (chay.yah). The entries consistently define it as a type of animal without significant disagreement.
חֵיוָא, חֵיוָה n.f. beast
base
H2423 חֵיוָא, חֵיוָה
2423 cheyva' khay-vaw'
(Aramaic) from 2418; an animal:--beast.
see HEBREW for 02418
חֵיוָא (che.va) — beast.
beast, animal
Aramaic of chay.yah (חַיָּה "living thing" H2416C)
Adj | Art — Noun common feminine plural determined · particleANcfpd/Ta
This word, used in contradistinction to man, denotes all animals besides, Ps 36:6, sometimes it means quadrupeds, and not creeping things, Le 11:2-7; and sometimes domestic cattle, in distinction from wild creatures, Ge 1:25. They were all brought to Adam to be named. Few are mentioned in the Bible but such as lived in Palestine and the countries adjacent. Beasts suffer with man under the penalties of the fall, Ge 3:14 Ex 9:6 3:15 Eze 38:20 Ho 4:3. Yet various merciful provision for them were made in the Jewish law…
→ See ANIMALS
- Created by God
Ge 1:24,25; 2:19
- Creation of, exhibits God's power
- Made for the praise and glory of God
- Differ in flesh from birds and fishes
- Herb of the field given to, for food
עֲדָה (*ada'*) is a Hebrew verb meaning to pass on, pass away, or remove. It can be used in various forms, such as to pass over or to take away. The entries indicate that it has a range of meanings related to movement or transition, but there is no significant disagreement among the lexicons.
[עֲדָה] vb. pass on, away
Pe.
pass on, over
pass away
Haph. take away
base
H5709 עֲדָה, עֲדָא
5709 `ada' ad-aw'
(Aramaic) or adah (Aramaic) {ad-aw'}; corresponding to
5710:--alter, depart, pass (away), remove, take (away).
see HEBREW for 05710
עֲדָה (a.dah) — to pass on/over/away.
1) to pass on, pass away
1a)(P'al)
1a1) to pass on, pass over
1a2) to pass away
1b) (Aphel) to take away, remove, depose
Adj — Verb · Hiphil · perfect third person masculine pluralAVhp3mp
The Hebrew word שׇׁלְטָן (*sholtan*) means dominion or sovereignty. It is derived from the root related to authority and can refer to both abstract and concrete forms of rule, including a realm. The entries consistently emphasize its meaning related to control and governance.
שׇׁלְטָן n.m. dominion
base
H7985 שׇׁלְטָן dominion
7985 sholtan shol-tawn'
(Aramaic) from 7981; empire (abstractly or
concretely):--dominion.
see HEBREW for 07981
שׇׁלְטָן (shol.tan) — dominion.
1) dominion, sovereignty
1a) dominion, sovereignty
1b) realm
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
אַרְכָֿא (arka) refers to a concept of lengthening or prolongation in Aramaic, derived from the root associated with valuation. The entries consistently emphasize its meaning related to extending or prolonging, with no significant disagreement among the lexicons.
אַרְכָֿא n.f. a lengthening, prolonging
base
H754 אַרְכָֿא, אַרְכָּא
754 'arka' ar-kaw'
(Aramaic) or narkah (Aramaic) {ar-kaw'}; from 749;
length:--lengthening, prolonged.
see HEBREW for 0749
אַרְכָֿא (ar.ka) — lengthening.
prolongation, lengthening, prolonging
Aramaic of e.rekh (עֵ֫רֶךְ "valuation" H6187)
Adj | N-fs — Conjunction · noun common feminine singular absoluteAC/Ncfsa
חַי (chay) means 'alive' or 'living' and can also refer to 'life' in a plural form. It is derived from the Aramaic root related to the concept of being alive. The entries consistently emphasize its connection to life and liveliness.
חַי adj. living (BH id.)
base
H2417 חַי
2417 chay khah'-ee
(Aramaic) from 2418; alive; also (as noun in plural)
life:--life, that liveth, living.
see HEBREW for 02418
חַי (chay) — living.
alive, living, life
Aramaic of chay (חַי "alive" H2416A)
Adj | N-mp — Preposition · noun common masculine plural absoluteAR/Ncmpa
lif (chayyim, nephesh, ruach, chayah; zoe, psuche, bios, pneuma):
I. THE TERMS
II. THE OLD TESTAMENT TEACHING
1. Popular Use of the Term
2. Complexity of the Idea
III. IN THE APOCRYPHA
IV. IN THE NEW TESTAMENT
1. In the Synoptic Gospels
2. In the Fourth Gospel
3. In the Ac of the Apostles
4. In the Writings of Paul
5. In the Writings of John
6. In the Other Books of the New Testament
LITERATURE
I. The Terms.
Of the Hebrew terms, chayah is the verb which means "to live," "to have life," or the vital principle, "to continue to live," or "to live prosperously." In the Piel it signifies "to give life, or preserve, or quicken and restore life." The Hiphil is much like the Piel. The noun hayyim generally used in the plural is an abstract noun meaning "life," i.e. the possession of the vital principle with its energies and activities. Nephesh often means "living being" or "creature." Sometimes it has the…
Life
Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50).
In the Bible, is either natural, Ge 3:17; spiritual, that of the renewed soul, Ro 8:6; or eternal, a holy and blissful immortality, Joh 3:36 Ro 6:23. Christ is the great Author of natural life, Col 1:16; and also of spiritual and eternal life; Joh 14:6 6:47. He has purchased these by laying down his own life; and gives them freely to his people, Joh 10:11,28. He is the spring of all their spiritual life on earth, Ga 2:20; will raise them up at the last day; and…
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb plural · third person feminine singularAVQp3fs
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj — PrepositionAR
זְמַן (zeman) refers to 'time' or a 'set time' and is derived from the related word זְמַן (zeman) in Hebrew. The entries indicate that it covers the concept of seasons and specific times, with its usage found in Aramaic contexts.
H2166 זְמַן, זְמָן
2166 zman zem-awn'
(Aramaic) from 2165; the same as 2165:--season, time.
see HEBREW for 02165
see HEBREW for 02165
זְמַן (ze.man) — time.
a set time, time, season
Aramaic of ze.man (זְמָ֑ן "time" H2165)
Adj — Noun common · both singular absoluteANcbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.