Daniel 7:20 — Word Study
WLCוְעַל־ קַרְנַיָּ֤א עֲשַׂר֙ דִּ֣י בְרֵאשַׁ֔הּ וְאָחֳרִי֙ דִּ֣י סִלְקַ֔ת וּנְפַ֥לָה מִן־ קֳדָמַ֖הּ תְּלָ֑ת וְקַרְנָ֨א דִכֵּ֜ן וְעַיְנִ֣ין לַ֗הּ וְפֻם֙ מְמַלִּ֣ל רַבְרְבָ֔ן וְחֶזְוַ֖הּ רַ֥ב מִן־ חַבְרָתַֽהּ׃
BSAI also wanted to know aboutʻal the tenʻăsar hornsqeren on its headrêʼsh and the otherʼochŏrîy [additional, subsequent] horn thatdîy came upçᵉliq before whichqŏdâm [in the presence of, prior to] three of themtᵉlâth fellnᵉphal■ the hornqeren whose appearance [was]chêzêv [vision, sight] more imposing thanmin [stout, great] the otherschabrâh△ with eyesʻayin [organs of sight, perception] ◂a mouthpum that spokemᵉlal words of arrogancerabrab [great things, presumptuous things]
| Greek | English | Parsing |
|---|---|---|
| וְעַל־ | and concerning | Conjunction, preposition |
| קַרְנַיָּ֤א | horns the | Noun common masculine plural determined, particle |
| עֲשַׂר֙ | ten | Adj |
| דִּ֣י | which | Conjunction |
| בְרֵאשַׁ֔הּ | [were] on head its | Preposition, noun common both singular construct, suffix |
| וְאָחֳרִי֙ | and another [horn] | Conjunction |
| דִּ֣י | which | Conjunction |
| סִלְקַ֔ת | it came up | Verb, Qal, perfect third person feminine singular |
| וּנְפַ֥לָה | and they fell | Conjunction, verb qal perfect third person feminine plural |
| מִן־ | from | Preposition |
| קֳדָמַ֖הּ | before it | Noun common both singular construct, suffix |
| תְּלָ֑ת | three [horns] | Adj |
| וְקַרְנָ֨א | and horn the | Conjunction, noun common both singular determined, particle |
| דִכֵּ֜ן | this | Particle |
| וְעַיְנִ֣ין | and eyes | Conjunction, noun common masculine plural absolute |
| לַ֗הּ | [were] to it | Preposition, suffix |
| וְפֻם֙ | and a mouth | Conjunction, noun common both singular absolute |
| מְמַלִּ֣ל | [was] speaking | Verb, Piel, participle (active) masculine singular |
| רַבְרְבָ֔ן | great [things] | Adj |
| וְחֶזְוַ֖הּ | and appearance its | Conjunction, noun common both singular construct, suffix |
| רַ֥ב | [was] great | |
| מִן־ | more than | Preposition |
| חַבְרָתַֽהּ׃ | companion its | Noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I also wanted to know about the ten horns on its head and the other horn that came up, before which three of them fell—the horn whose appearance was more imposing than the others, with eyes and with a mouth that spoke words of arrogance. |
| KJV | And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. |
| ASV | and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell, even that horn that had eyes, and a mouth that spake great things, whose look was more stout than its fellows. |
| YLT | and concerning the ten horns that [are] in its heads, and of the other that came up, and before which three have fallen, even of that horn that hath eyes, and a mouth speaking great things, and whose appearance [is] great above its companions. |
| WEB | and concerning the ten horns that were on its head and the other horn which came up, and before which three fell, even that horn that had eyes and a mouth that spoke arrogantly, whose look was more stout than its fellows. |
| BBE | And about the ten horns on his head and the other which came up, causing the fall of three; that horn which had eyes, and a mouth saying great things, which seemed to be greater than the other horns. |
Where they part company is מִן־ — see How Translations Differ.
The sentence has one main clause followed by several subordinate clauses that provide additional details about the horns and their significance.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectתְּלָת
verbסְלֵק
The sentence as the grammar sees it Open the tree ›
1 of 23 occurs nowhere else in the Old Testament — a word 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 7:20
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 Vision of the Beastsgenerated
Daniel 7:20 describes Daniel's inquiry about the ten horns on the beast's head and the additional horn that arose, which was more imposing than the others. This vision is part of a larger narrative where Daniel is seeking to understand the implications of the beasts he has seen, particularly the fourth beast that represents a significant power in the world. The horns symbolize kings or kingdoms, and Daniel's focus on them indicates his concern about their influence and actions, especially in relation to the saints.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 7:8–11 | While I was contemplating the horns, suddenly another horn, a little one, came up among them, and three of the first horns were uprooted before it. This horn had eyes like those of a man and a mouth that spoke words of arrogance. |
| 2 | Daniel 8:9–11 | From one of these horns a little horn emerged and grew extensively toward the south and the east and toward the Beautiful Land. |
| 3 | Daniel 11:36–37 | Then the king will do as he pleases and will exalt and magnify himself above every god, and he will speak monstrous things against the God of gods. He will be successful until the time of wrath is completed, for what has been decreed must be accomplished. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — קַרְנַיָּ֤א, kar.nai.Ya'generated
The word קַרְנַיָּ֤א (kar.nai.Ya') means 'horns' and is the plural form of קֶ֫רֶן (qeren), which can refer to physical horns or symbolize power and authority. In this context, it represents the ten horns of the beast, which are often interpreted as ten kings or kingdoms.
The parsing indicates that it is a noun in the common masculine plural form, emphasizing that Daniel is referring to multiple horns, each representing a distinct power. The use of this word in prophetic literature often carries significant symbolic meaning, indicating strength and dominion.
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 horns, which is consistent with the KJV and ASV, both of which also use the term horns to describe the same concept.
Where translations differ, they do so primarily in how they render the adjective for the horn's appearance. The KJV uses great, while the ASV and others use stout, indicating a difference in emphasis on the horn's imposing nature.
Sentence Structuregenerated
The finite verb סִלְקַ֔ת (sil.Kat) governs the main action of the sentence, which is followed by a series of noun phrases that describe the horns and their characteristics. The structure indicates that Daniel is making a complex inquiry about multiple subjects, with the main action of wanting to know leading into details about the horns.
The sentence structure reflects a focus on the horns, with the prepositional phrases providing additional context about their significance and actions. This layering of information is typical in Hebrew narrative, allowing for a detailed exploration of the vision's implications.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word קַרְנַיָּ֤א is rendered as τῶν (tōn), which indicates a direct translation of the plural form. This choice maintains the focus on the multiple horns and their collective significance.
The Greek translation reflects a similar understanding of the horns as symbols of power, aligning with the Hebrew text's intent to convey the importance of these figures in Daniel's vision.
In plain words — the whole versegenerated
Daniel 7:20 shows Daniel asking about the ten horns on the beast's head and another horn that came up, which was more impressive than the others. He notes that three of the horns fell before this one, indicating a shift in power. The horns symbolize kings or kingdoms, and this inquiry reflects Daniel's concern about their actions and influence.
Frequently Asked Questionsgenerated
The ten horns are often interpreted as representing ten kings or kingdoms that will arise in the end times, as seen in other prophetic literature.
The additional horn is significant because it is described as more imposing than the others, suggesting it will have greater power and influence over the kingdoms represented by the ten horns.
This phrase implies a shift in power dynamics, where three of the horns are defeated or overthrown, allowing the additional horn to rise in prominence.
This vision highlights the conflict between earthly powers and the ultimate sovereignty of God, emphasizing that despite the rise and fall of kingdoms, God's kingdom will ultimately prevail.
Reflection Questionsgenerated
- What can we learn about the nature of power and authority from the symbolism of the horns?
- How does the imagery in this vision reflect the challenges faced by God's people throughout history?
- In what ways can we see parallels between the events described in this vision and current events in our world today?
- How does understanding this vision help us trust in God's ultimate plan and sovereignty?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, noting the significance of the horn's appearance in relation to the others.
It is not surprising that he said previously that the horn was little, but here he says that its appearance “was greater than the rest.” But one does need to pay close attention to the things that are being said.Early Church Fathers on Daniel 7 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 7:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd of the ten horns,.... That is, Daniel desired to know the truth of the ten horns, or the meaning of them what they signified, and who they pointed at, of which in Daniel 7:7, here it is added,
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAnd of the ten horns; what they meant. Whose look was more stout than his fellows, i.e. he had more power and more fierceness. This is wont to be interpreted of Antiochus, and the persecuting emperors, because it agrees well to them.
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:20 And of the ten horns that [were] in his head, and [of] the other which came up, and before whom three fell; even [of] that horn that had eyes, and a mouth that spake very great things, whose look [was] more stout than his fellows.Ver. 20. And of the ten horns.] See Daniel 7:7. And of the other that came up.] See Daniel 7:8. Whose look was more stout than his fellows,] i.e., Than the ten horns. Antichrist exalteth himself above kings, and above all that is august.
Read John Trapp on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges20. And concerning the ten horns that were on his head, and the other which came up, and before which, &c.] See Daniel 7:8. even of that horn, &c.] and as regards that horn, it had eyes, &c. very great things] great things: the expression is exactly the same as in Daniel 7:8. whose look, &c.] whose appearance was greater than (that of) its fellows. The adj. is the usual one for ‘great’ in Aramaic. The horn, though called a ‘little’ one (Daniel 7:8), must be supposed to have grown rapidly to a portentous size: cf. esp. Daniel 8:9.
Read Cambridge on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd of the ten horns ... - See the notes at Daniel 7:7-8. Whose look was more stout than his fellows - literally, “whose aspect was greater than that of its companions.” This does not mean that its
Read Albert Barnes on Daniel 7 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible19-22. See the interpretation of this vision, Daniel 7:23-25; also notes Daniel 7:7-8. Given to the saints (Daniel 7:22) — Or, done unto the saints.
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
I also wanted to know about the ten horns on its head and the other horn that came up, before which three of them fell—the horn whose appearance was more imposing than the others, with eyes and with a mouth that spoke words of arrogance.
and concerning the ten horns that were on its head and the other horn which came up, and before which three fell, even that horn that had eyes and a mouth that spoke arrogantly, whose look was more stout than its fellows.
I also wanted to know about the ten horns on its head and the other horn that came up, before which three of them fell—the horn whose appearance was more imposing than the others, with eyes and with a mouth that spoke words of arrogance.
I also wanted to know the meaning of the ten horns on its head, and of that other horn which came up and before which three others fell. This was the horn that had eyes and a mouth speaking arrogant things, whose appearance was more formidable than the others.
Tyndale line
And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows.
and concerning the ten horns that were on its head, and the other horn which came up, and before which three fell, even that horn that had eyes, and a mouth that spake great things, whose look was more stout than its fellows.
and concerning the ten horns that were on his head, and the other horn which came up, and before which three fell; even that horn that had eyes, and a mouth that spake great things, whose look was more stout than his fellows.
And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spoke very great things, whose look was more stout than his fellows.
Also to know of the tenne hornes that were in his head, and of the other which came vp, before whome three fell, and of the horne that had eyes, and of the mouth that spake presumptuous thinges, whose looke was more stoute then his fellowes.
Strictly literal
and concerning the ten horns that were in its head, and the other that came up, and before which three fell: even that horn that had eyes, and a mouth speaking great things, and whose look was more imposing than its fellows.
and concerning the ten horns that [are] in its heads, and of the other that came up, and before which three have fallen, even of that horn that hath eyes, and a mouth speaking great things, and whose appearance [is] great above its companions.
and concerning the ten horns that [are] in its heads, and of the other that came up, and before which three have fallen, even of that horn that has eyes, and a mouth speaking great things, and whose appearance [is] great above its companions.
And concerning the ten horns that were in its head, and concerning the other which came up, and before which three fell down, even concerning that horn which had eyes, and a mouth which spoke presumptuous things, and whose appearance was greater than that of its companions.
I wanted to know about the ten horns on its head, and about the other horn that grew up, and before which the three horns fell down. I wanted to know about the horn that had eyes and about the mouth that boasted about great things and that seemed greater than its companions.
From the Latin
And concerning the ten horns that he had on his head: and concerning the other that came up, before which three horns fell: and of that horn that had eyes, and a mouth speaking great things, and was greater than the rest.
Simplified
I also wanted to know about the ten horns on its head, and the other one that came up later, causing three of the other horns to fall. This horn looked more impressive than the others and had eyes and a mouth that made arrogant boasts.
And about the ten horns on his head and the other which came up, causing the fall of three; that horn which had eyes, and a mouth saying great things, which seemed to be greater than the other horns.
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 largely agree on the wording of this verse, with the Septuagint providing a direct correspondence for most of the Hebrew terms. However, the Dead Sea Scrolls show some restoration, indicating that parts of the text were lost, but the essential meaning remains consistent with the Masoretic Text.
וְעַל־ קַרְנַיָּ֤א עֲשַׂר֙ דִּ֣י בְרֵאשַׁ֔הּ וְאָחֳרִי֙ דִּ֣י סִלְקַ֔ת וּנְפַ֥לָה מִן־ קֳדָמַ֖הּ תְּלָ֑ת וְקַרְנָ֨א דִכֵּ֜ן וְעַיְנִ֣ין לַ֗הּ וְפֻם֙ מְמַלִּ֣ל רַבְרְבָ֔ן וְחֶזְוַ֖הּ רַ֥ב מִן־ חַבְרָתַֽהּ׃
20 of the 23 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.
[ועל] [קרני] [א] [עשר] י [בראש׳ה] [ואחרי] [די] [סלקת] [ונפלו] [מן] [קדמי׳ה] [תלת] [וקרנ] [א] [דכן] [ועינין] [ל׳ה] [ופם] [ממלל] רברבן [רב] [מן] [חברת׳ה]
nothing on the leather here — 2 partly restored, 22 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 7:20
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.
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Prep — Conjunction · prepositionAC/R
kon-surn'-ing:
The Revised Version (British and American) makes frequent changes, such as "for," "as for," "from," "about," for "concerning"; "concerning" instead of "for," "of," "over," "in," "against," etc. Some of the other changes are, "unto that which is good" for "concerning" (Ro 16:19), "concerning" instead of "because of" (Jer 23:9), for "the miracle of" (Mr 6:52); for "with" (Mr 10:41), for "of the Lord" (Ac 18:25), "concerning Jesus" (diferent text), "by way of disparagement" (2Co 11:21), instead of "concerning reproach"; "Why askest thou me concerning…
קֶ֫רֶן (qeren) means 'horn' and can refer to a physical horn, a musical instrument, or a symbolic representation in visions. The word is built from the concept of a horn, and it appears in various contexts, including references to animals.
קֶ֫רֶן n.f. horn
base
H7162 קֶ֫רֶן
7162 qeren keh'-ren
(Aramaic) corresponding to 7161; a horn (literally or for
sound):--horn, cornet.
see HEBREW for 07161
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) as musical instrument
1b) symbolic (in visions)
1c) of an animal
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
עֲשַׂר (asar) means 'ten' in Hebrew and is also found in Aramaic as אֲסְרָה (aasrah). The entries indicate that it is related to the number twelve and corresponds to the Hebrew word for ten, עֶשֶׂר (eser).
עֲשַׂר, עַשְׂרָה n.m. et f. a ten
base
H6236 עֲשַׂר, עַשְׂרָה
6236 `asar , as-ar'
(Aramaic) masculine aasrah (Aramaic). {as-raw'};
corresponding to 6235; ten:--ten, + twelve.
see HEBREW for 06235
עֲשַׂר (a.sar) — ten.
ten
Aramaic of e.ser (עֶשֶׂר "ten" H6235)
Adj — AdjAAcbsa
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
רֵאשׁ (re'sh) means 'head' in Hebrew, and can refer to a person's head, the chief or leader of a group, or the essential content of matters. The word is built from the concept of being at the top or forefront, covering meanings related to leadership and summation. It appears in various contexts in the Old Testament, emphasizing its figurative use.
רֵאשׁ n.m. head
head
head as seat of vision
= chief
sum, essential content, of matters
base
H7217 רֵאשׁ
7217 re'sh raysh
(Aramaic) corresponding to 7218; the head; figuratively, the
sum:--chief, head, sum.
see HEBREW for 07218
רֵאשׁ (resh) — head.
1) chief, head
1a) head (of man)
1b) head (as seat of visions)
1c) chief
1d) sum (essential content)
Adj | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3fs
אׇחֳרָן (ochoriy) is an Aramaic word meaning 'another' or 'other.' It derives from the root of אַחֵר (acher), which also means 'another.' The entries consistently define it in this way, with no noted disagreements.
אׇחֳרָן adj.m. another
base
H317 אׇחֳרָן
317 'ochoriy okh-or-ee'
(Aramaic) from 311; other:--(an-)other.
see HEBREW for 0311
אׇחֳרִי (o.cho.ri) — another.
other, another
Aramaic of a.cher (אַחֵר "another" H0312)
Adj | Adj — ConjunctionAC/Aabsa
horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Jos 6 see MUSIC, and for the "inkhorn" of Eze 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Ge 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1,13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the "horns" of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4,5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," (Job 16:16) "all the horn of Israel," (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete , whence it comes to mean king…
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2 30:2. See ALTAR.
The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17 1Sa 2:1,10 Job 16:15 Ps 75:10
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
סְלֵק (seliq) is a Hebrew verb meaning to ascend or come up. It has various forms, including the P'al (to come up) and P'il (to come up). The entries indicate that it can also imply lifting or being taken up, showing a range of meanings related to upward movement.
[סְלֵק] vb. come up
Pe. come up
Haph. lift, take up
Hoph. be taken up
base
H5559 סְלֵק, נְסַק, סְלִק
5559 cliq sel-eek'
(Aramaic) a primitive root; to ascend:--come (up).
סְלֵק (se.liq) — to ascend.
1) to ascend, come up
1a) (P'al) to come up
1b) (P'il) to come up
Adj — Verb · Qal · perfect third person feminine singularAVqp3fs
נְפַל (nephal) primarily means 'to fall.' It is noted in various contexts, including the Aramaic usage that corresponds to a related root. The entries emphasize the action of falling down, but do not provide extensive detail or examples from the Old Testament.
H5308 נְפַל
5308 nphal nef-al'
(Aramaic) corresponding to 5307:--fall (down), have
occasion.
see HEBREW for 05307
נְפַל (ne.phal) — to fall.
1) to fall
1a) (P'al)
1a1) to fall
1a2) to fall down
Adj | V-Qal-Perf-3mp — Conjunction · verb qal perfect third person feminine pluralAC/Vqp3fp
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
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
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3fs
תְּלָת (tlath) is an Aramaic word meaning 'three' and can also refer to 'third' as an ordinal number. It appears in various forms, including תְּלָתָה and תְּלָתָא. The entries consistently highlight its numerical significance.
תְּלָת n.m., תְּלָתָה f., three
base
H8532 תְּלָת, תְּלָתָה, תְּלָתָא
8532 tlath tel-awth'
(Aramaic) masculine tlathah (Aramaic) {tel-aw-thaw'}; or
tlatha (Aramaic) {tel-aw-thaw'}; corresponding to 7969; three
or third:--third, three.
see HEBREW for 07969
תְּלָת (te.lat) — three.
1) three
1a) three (cardinal number)
1b) third (ordinal number)
Adj — AdjAAcbsa
קֶ֫רֶן (qeren) means 'horn' and can refer to a physical horn, a musical instrument, or a symbolic representation in visions. The word is built from the concept of a horn, and it appears in various contexts, including references to animals.
קֶ֫רֶן n.f. horn
base
H7162 קֶ֫רֶן
7162 qeren keh'-ren
(Aramaic) corresponding to 7161; a horn (literally or for
sound):--horn, cornet.
see HEBREW for 07161
קֶ֫רֶן (qe.ren) — horn.
1) horn
1a) as musical instrument
1b) symbolic (in visions)
1c) of an animal
Adj | N-fs | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
horn (Hebrew and Aramaic qeren; keras; for the "ram's horn" (yobhel) of Jos 6 see MUSIC, and for the "inkhorn" of Eze 9 (qeceth) see separate article):
(1) Qeren and keras represent the English "horn" exactly, whether on the animal (Ge 22:13), or used for musical purposes (Jos 6:5; 1Ch 25:5), or for containing a liquid (1Sa 16:1,13; 1Ki 1:39), but in Eze 27:15 the horns of ivory are of course tusks and the "horns" of ebony are small (pointed?) logs. Consequently most of the usages require no explanation.
Horn
Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4,5).
Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).
But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).
The word "horn" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract "my horn," (Job 16:16) "all the horn of Israel," (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete , whence it comes to mean king…
Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2 30:2. See ALTAR.
The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17 1Sa 2:1,10 Job 16:15 Ps 75:10
דִּכֵּן (dikken) is an Aramaic word meaning 'this' or 'that.' It is derived from the root word for 'same' and serves as a demonstrative pronoun. The entries consistently define it as a pronoun used to refer to something specific.
דִּכֵּן demonstr.pr.comm. this, that
base
H1797 דִּכֵּן
1797 dikken dik-kane'
(Aramaic) prolonged from 1791; this:--same, that, this.
see HEBREW for 01791
דִּכֵּן (dik.ken) — this.
this, that
Aramaic of zeh (זֶה "this" H2088)
ATm — ParticleATm
עַ֫יִן (ayin) means 'eye' in Hebrew and is also noted in Aramaic. The entries consistently define it as a noun referring to the physical eye, with no significant disagreement among the lexicons.
[עַ֫יִן] n.f. eye
base
H5870 עַ֫יִן
5870 `ayin ah'-yin
(Aramaic) corresponding to 5869; an eye:--eye.
see HEBREW for 05869
עַ֫יִן (a.yin) — eye.
eye
Aramaic of a.yin (עַ֫יִן ": eye" H5869A)
Adj | N-fp — Conjunction · noun common masculine plural absoluteAC/Ncmpa
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
AR/Sp3fs — Preposition · suffixAR/Sp3fs
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)
Adj | N-ms — Conjunction · noun common both singular absoluteAC/Ncbsa
mowth (peh, chekh, garon (Ps 149:6); Aramaic pum, tera (Da 3:26); stoma, 71 times, once logos, i.e. "word of mouth," "speech" (Ac 15:27); once we find the verb epistomizo, "to silence," "to stop the mouth" (Tit 1:11)):
1. Literal Sense:
In addition to frequent references to man and animals, "Their food was yet in their mouths" (Ps 78:30); "And Yahweh opened the mouth of the ass" (Nu 22:28); "Save me from the lion's mouth" (Ps 22:21), etc., the term is often used in connection with inanimate things: mouth of a…
Is sometimes used in Scripture for speaker, Ex 4:16 Jer 15:19. God spoke with Moses "mouth to mouth," Numbers 12.8, that is, condescendingly and clearly. The law was to be "in the mouth" of the Hebrews, Ex 13:9, often rehearsed and talked of. "The rod of his mouth," Isa 11:4, and the sharp sword, Re 1:16, denote the power of Christ’s word to convict, control, and judge; compare Isa 49:2 Heb 4:12. The Hebrew word for mouth is often translated "command," Ge 45:21…
מְלַל (melal) is an Aramaic verb meaning 'to speak' or 'to say.' It is related to the Hebrew word מָלַל (malal, Strong's H4448), which carries a similar meaning. The entries consistently emphasize its usage in the context of speaking.
[מְלַל] vb. Pa. speak, say
base
H4449 מְלַל
4449 mlal mel-al'
(Aramaic) corresponding to 4448; to speak:--say,
speak(-ing).
see HEBREW for 04448
מְלַל (me.lal) — to speak.
(Pael) to speak, say
Aramaic of ma.lal (מָלַל "to speak" H4448A)
Adj — Verb · Piel · participle (active) masculine singularAVprmsa
→ EVIL Ex 22:28; Job 19:18; Ps 10:7,8; 12:3,4; 34:13; 35:21; 41:5-9; 52:2-4; 59:12; 64:2-5; 69:12,26; 70:3; 102:8; 106:33; 119:23; 120:1-7; 140:3,11; Pr 4:24; 6:16-19; 8:13; 10:11,19,31,32; 11:11; 12:5,6,13,17-19; 13:3; 14:25; 15:1,4,28; 16:27,28; 17:4,9,20; 18:8,21,23; 19:1,22,28; 24:2; 25:23; 26:20-23,28; Ec 7:22; 10:11,20; Isa 6:5; 32:6,7; Jer 20:10; Mt 5:22,37; 12:34-37; Ac 23:5;
רַבְרַב (rabrab) is an Aramaic word derived from a root meaning 'huge' or 'great.' It describes something that is very large in size or domineering in character, and can also refer to a captain or chief. The entries emphasize its use as an adjective for greatness, both literal and figurative.
H7260 רַב, רַבְרַב
7260 rabrab rab-rab'
(Aramaic) from 7229; huge (in size); domineering (in
character):--(very) great (things).
see HEBREW for 07229
רַבְרַב (rav.rav) — great.
adj
1) great
1a) great
1b) great (fig. of power)
n
2) captain, chief
Adj — AdjAAafpa
חֱזוּ (chezev) refers to a vision or appearance, derived from the root meaning related to sight. It encompasses the idea of a vision or an appearance, as noted in various lexicons. The term is used in Aramaic contexts, linking it to the concept of seeing or looking.
[חֱזוּ] n.m. vision, appearance
base
H2376 חֱזוּ, חֵזֵו
2376 chezev khay'-zev
(Aramaic) from 2370; a sight:--look, vision.
see HEBREW for 02370
חֱזוּ (che.zev) — vision.
1) vision, appearance
1a) vision
1b) appearance
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3fs
רַב (rab) means 'great' and can refer to a person of authority, such as a captain or chief. It is used both as an adjective and a noun, indicating greatness in power or rank. The word is related to another Hebrew term, רַב (rab), which shares similar meanings.
H7229 רַב, רַבְרַב
7229 rab rab
(Aramaic) corresponding to 7227:--captain, chief, great,
lord, master, stout.
see HEBREW for 07227
רַב (rav) — great.
adj
1) great
1a) great
1b) great (fig of power)
n
2) captain, chief
AAabsa — AAabsa
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)
AR — PrepositionAR
חַבְרָה (chabrah) is an Aramaic feminine noun meaning 'associate' or 'fellow.' It is derived from the root word חָבֵר (chaver), which also means 'companion.' The term appears in Daniel 7:20.
[חַבְרָה] n.f. fellow;—pl. sf. Dn 7:20
ref
H2273 חַבְרָה
2273 chabrah khab-raw'
(Aramaic) feminine of 2269; an associate:--other.
see HEBREW for 02269
חַבְרָה (chav.rah) — associate.
associate, fellow, companion
Aramaic of cha.ver (חָבֵר "companion" H2270)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp3fs