Daniel 7:9 — Word Study
WLCחָזֵ֣ה הֲוֵ֗ית עַ֣ד דִּ֤י כָרְסָוָן֙ רְמִ֔יו וְעַתִּ֥יק יוֹמִ֖ין יְתִ֑ב לְבוּשֵׁ֣הּ׀ כִּתְלַ֣ג חִוָּ֗ר וּשְׂעַ֤ר רֵאשֵׁהּ֙ כַּעֲמַ֣ר נְקֵ֔א כָּרְסְיֵהּ֙ שְׁבִיבִ֣ין דִּי־ נ֔וּר גַּלְגִּלּ֖וֹהִי נ֥וּר דָּלִֽק׃
BSAAsʻad I continuedhâvâʼ to watchchăzâʼ [until the scene unfolded] ◂throneskorçêʼ [seats of judgment and authority] were set in placerᵉmâh [established, positioned] and the Ancientʻattîyq of Daysyôwm [the eternal, all-powerful God] took His seatyᵉthib [ascended to the throne, began to reign] His clothinglᵉbûwsh [garment, robe] was whitechivvâr△ [pure, spotless] as snowtᵉlag△ and the hairsᵉʻar of His headrêʼsh was like purenᵉqêʼ△ [clean, untainted] woolʻămar△ [a natural, unblemished fiber] His thronekorçêʼ [the seat of His power and authority] was flamingsᵉbîyb [ablaze, fiery] with firenûwr and its wheelsgalgal△ [the means of movement and progression] were all ablazedᵉlaq△ [on fire, burning intensely]
| Greek | English | Parsing |
|---|---|---|
| חָזֵ֣ה | seeing | Verb, Qal, participle (active) masculine singular |
| הֲוֵ֗ית | I was | Verb, Qal, perfect first person common singular |
| עַ֣ד | until | Preposition |
| דִּ֤י | that | Conjunction |
| כָרְסָוָן֙ | thrones | Noun common, feminine plural absolute |
| רְמִ֔יו | they were placed | Verb plural, third person masculine plural |
| וְעַתִּ֥יק | and [one] ancient of | Conjunction |
| יוֹמִ֖ין | days | Noun common, masculine plural absolute |
| יְתִ֑ב | he sat | Verb, Qal, perfect third person masculine singular |
| לְבוּשֵׁ֣הּ׀ | clothing his | Noun common both singular construct, suffix |
| כִּתְלַ֣ג | like snow | Preposition, noun common both singular absolute |
| חִוָּ֗ר | [was] white | Adj |
| וּשְׂעַ֤ר | and [the] hair of | Conjunction, noun common both singular construct |
| רֵאשֵׁהּ֙ | head his | Noun common both singular construct, suffix |
| כַּעֲמַ֣ר | like wool | Preposition, noun common both singular absolute |
| נְקֵ֔א | [was] pure | Adj |
| כָּרְסְיֵהּ֙ | throne his | Noun common both singular construct, suffix |
| שְׁבִיבִ֣ין | [was] flames | Noun common, masculine plural absolute |
| דִּי־ | of | Conjunction |
| נ֔וּר | fire | Noun common, both singular absolute |
| גַּלְגִּלּ֖וֹהִי | wheels its | Noun common masculine plural construct, suffix |
| נ֥וּר | [were] fire | Noun common, both singular absolute |
| דָּלִֽק׃ | burning | Verb, Qal, participle (active) masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As I continued to watch, thrones were set in place, and the Ancient of Days took His seat. His clothing was white as snow, and the hair of His head was like pure wool. His throne was flaming with fire, and its wheels were all ablaze. |
| KJV | ¶ I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. |
| ASV | I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire. |
| YLT | 'I was seeing till that thrones have been thrown down, and the Ancient of Days is seated, His garment as snow [is] white, and the hair of his head [is] as pure wool, His throne flames of fire, its wheels burning fire. |
| WEB | “I watched until thrones were placed, and one who was Ancient of Days sat. His clothing was white as snow, and the hair of his head like pure wool. His throne was fiery flames, and its wheels burning fire. |
| BBE | I went on looking till the seats of kings were placed, and one like a very old man took his seat: his clothing was white as snow, and the hair of his head was like clean wool; his seat was flames of fire and its wheels burning fire. |
Where they part company is שְׁבִיבִ֣ין — see How Translations Differ.
The sentence is structured around one main action with several descriptive phrases that elaborate on the vision's details.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectכׇּרְסֵא
verbחֲזָה
The sentence as the grammar sees it Open the tree ›
6 of 23 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 7:9
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 Vision of the Ancient of Daysgenerated
Daniel 7:9 describes a powerful vision where Daniel observes thrones being set up and the Ancient of Days, a representation of God, taking His place of authority. This scene is filled with imagery of divine majesty and judgment, emphasizing God's eternal power and the establishment of His rule, which is further explored in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:34–35 | As you watched, a stone was cut out, but not by human hands. It struck the statue on its feet of iron and clay, and crushed them. |
| 2 | 1 Corinthians 15:24–25 | Then the end will come, when He hands over the kingdom to God the Father after He has destroyed all dominion, authority, and power. |
| 3 | Revelation 19:18–21 | so that you may eat the flesh of kings and commanders and mighty men, of horses and riders, of everyone slave and free, small and great.” |
| 4 | Revelation 20:1–4 | Then I saw an angel coming down from heaven with the key to the Abyss, holding in his hand a great chain. |
| 5 | Daniel 7:13–22 | In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence. |
The Treasury of Scripture Knowledge — 24 references, hung on the phrase they belong to
The Key Word — חָזֵ֣ה, cha.Zehgenerated
The word חָזָה (chaza') is a participle that means to see or behold. It is built from a root that emphasizes the act of gazing or observing, and it can refer to witnessing something directly or perceiving it in a vision. In this verse, it indicates Daniel's active observation of a significant and divine event.
This word conveys a sense of clarity and direct perception, highlighting the importance of what Daniel is witnessing. It is used in contexts where vision or perception is significant, underscoring the prophetic nature of his experience.
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 were set in place, and so do the KJV and ASV, maintaining the imagery of establishment.
Where others part company with the BSB, they differ on the rendering of שְׁבִיבִ֣ין. The KJV and ASV use fiery, while the BSB and others opt for ablaze, both capturing the intense nature of the flames.
Sentence Structuregenerated
The main clause is governed by the verb יְתִ֑ב, he sat, with several phrases hanging off it: a participial phrase describing the action of the thrones, a conjunction introducing the Ancient of Days, and additional descriptive phrases that elaborate on His appearance and the fiery throne. The structure emphasizes the unfolding of a divine scene.
The word order places the thrones and the Ancient of Days prominently, indicating their significance in the vision. The arrangement highlights the authority of the Ancient of Days as He takes His place among the thrones.
Septuagint Backgroundgenerated
The Septuagint translates חָזָה as ἐθεώρουν (etheōroun), which suggests a more contemplative or reflective observation, possibly indicating a deeper understanding of the vision's significance.
This choice reflects a narrowing of the original Hebrew meaning, emphasizing not just sight, but an insightful perception of the events unfolding.
In plain words — the whole versegenerated
Daniel 7:9 describes Daniel's vision where he sees thrones being set up and the Ancient of Days taking His seat. His clothing is white like snow, and His hair is like pure wool. His throne is on fire, and its wheels are burning. This imagery conveys God's authority and the divine judgment being established.
Frequently Asked Questionsgenerated
The Ancient of Days represents God, emphasizing His eternal nature and authority over all creation, as seen in the context of judgment.
The thrones symbolize judgment and authority, indicating the establishment of God's rule and the administration of justice.
The imagery of fire signifies purity, judgment, and the consuming power of God, reflecting His holiness and the seriousness of the judgment being rendered.
This vision relates to other biblical texts that depict God's sovereignty and judgment, such as in Revelation and other prophetic writings.
Reflection Questionsgenerated
- What does the vision of the Ancient of Days reveal about God's character?
- How can understanding God's authority influence our daily lives?
- In what ways do we see God's judgment reflected in the world today?
- How can we prepare ourselves to stand before God, as depicted in this vision?
The early church on this verse — how the Fathers read it
Early Christian writers reference this vision to discuss God's sovereignty and the end times. Quotations from Justin Martyr, Hippolytus, and Origen are included.
But if so great a power is shown to have followed and to be still following the dispensation of His suffering, how great shall that be which shall follow His glorious advent! For He shall come on the clouds as the Son of man,Early Church Fathers on Daniel 7 →
The Ancient of Days is, for Daniel, nothing more than the Lord, God and Master of all, the Father of Christ himself.Early Church Fathers on Daniel 7 →
Next they come to Libnah, which means “whitewashing.” I know that in some respects whitewashing has a pejorative connotation,Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI beheld till the thrones were cast down,.... On which the governors of the above monarchies sat; and those of the ten kings, signified by the ten horns; and also that of the little horn.
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy thrones cast down must be meant the kingdoms of this world, destroyed by Christ the King and Judge of all, called the Ancient of days, because of his eternal Deity; without beginning and end of days. Whose garment was white as snow; thus kings’ viceroys were clothed, as Joseph in fine silk, , and Mordecai, . The hair of his head like the pure wool; see ; noting his innocence, and righteousness in judgment, . His throne was like the fiery flame: this notes his majesty in judgment: see ,4 Malachi 4:1 ,12. His wheels as burning fire; arguing the greatest and most formidable state of the last Judge and judgment; alluding to the kings who had movable thrones, which had wheels: it notes also…
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment [was] white as snow, and the hair of his head like the pure wool: his throne [was like] the fiery flame, [and] his wheels [as] burning fire.Ver. 9. I beheld till the thrones were cast down.] All these tyrannous dominions overturned. Some read it, "till the thrones were set up"; for till the last judgment Antichrist is to continue. And the Ancient of days did sit,] i.e., God Almighty, whom Thales, also a heathen philosopher, called πρεσβυτατοντωνοντων, the most ancient of all that are. The poets say also that Saturn, the father of their gods, had his name from his fulness of years, God’ s…
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) I beheld.—Literally, I kept on looking, and suddenly seats were placed, on which the assessors of the Great Judge were to sit. These have been interpreted from Psalms 89:7 to be the angels, but a truer explanation is to be found in Matthew 19:28. It should be noticed that those who sat on the thrones are distinguished from the countless multitude mentioned in Daniel 7:10. Ancient of days.—Literally, a very aged man. (Comp. Ezekiel 1:26-28.) The attribute of age expresses the majesty of the judge. (Comp. Psalms 55:19; Deuteronomy 33:27.) It may be remarked that notwithstanding the title “Ancient” is applied to the Deity, “Anou,” yet His titles, “generator and father of the gods,” are so…
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The thrones were cast down] דמיו might be translated erected, so the Vulgate, positi sunt, and so all the versions; but that ours is a proper translation, is sufficiently evident from Daniel 3:6; Daniel 3:16; Daniel 3:20; Daniel 6:17, c. where the original word can be used in no other sense than that of throwing or casting down. There is a reference here to preparations made for a general assize, or to the convocation of the sanhedrin, where the father of the consistory sat with his assessors on each side in the form of a semicircle, and the people stood before them. The Ancient of days] God Almighty; and this is the only place in the sacred writings where God the Father is…
Read AdamClarke on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges9–14. The judgement on the Gentile powers. The scene is majestically conceived. Thrones are set for the heavenly powers, the assessors of the Judge: the Almighty Himself appears in the likeness of an aged man, seated on a throne of flame: angels in countless myriads stand in attendance around Him: and the books recording the deeds of the Gentile rulers are opened. The four beasts are given over to destruction: while a figure in human form is brought before the Almighty in the clouds of heaven, and receives from Him an everlasting dominion.
Read Cambridge on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleI beheld - “I continued looking on these strange sights, and contemplating these transformations.” This implies that some time elapsed before all these things had occurred.
Read Albert Barnes 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 I continued to watch, thrones were set in place, and the Ancient of Days took His seat. His clothing was white as snow, and the hair of His head was like pure wool. His throne was flaming with fire, and its wheels were all ablaze.
“I watched until thrones were placed, and one who was Ancient of Days sat. His clothing was white as snow, and the hair of his head like pure wool. His throne was fiery flames, and its wheels burning fire.
As I continued to watch, thrones were set in place, and the Ancient of Days took His seat. His clothing was white as snow, and the hair of His head was like pure wool. His throne was flaming with fire, and its wheels were all ablaze.
“While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb’s wool. His throne was ablaze with fire and its wheels were all aflame.
Tyndale line
¶ I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire.
I beheld till thrones were placed, and one that was ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and the wheels thereof burning fire.
I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire.
I behelde, till the thrones were set vp, and the Ancient of dayes did sit, whose garment was white as snow, and the heare of his head like the pure wooll: his throne was like the fierie flame, and his wheeles as burning fire.
Strictly literal
I beheld till thrones were set, and the Ancient of days did sit: his raiment was white as snow, and the hair of his head like pure wool; his throne was flames of fire, [and] its wheels burning fire.
'I was seeing till that thrones have been thrown down, and the Ancient of Days is seated, His garment as snow [is] white, and the hair of his head [is] as pure wool, His throne flames of fire, its wheels burning fire.
I was seeing until thrones have been thrown down, and the Ancient of Days is seated, His garment [is] white as snow, and the hair of His head [is] as pure wool, His throne flames of fire, its wheels burning fire.
I was looking until chairs were set down, and an Ancient of days seated himself, whose garment was white as snow, and the hair of whose head was like clean wool; his chair was like flames of fire, and his wheels like fire that burnt;
As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow, and the hair of his head was like pure wool. His throne was flames of fire, and its wheels were burning fire.
From the Latin
I beheld till thrones were placed, and the Ancient of days sat: his garment was white as snow, and the hair of his head like clean wool: his throne like flames of fire: the wheels of it like a burning fire.
Simplified
While I was watching, thrones were set up and the Ancient of Days took his seat. His clothes were white as snow and his hair looked like the purest wool. His throne blazed like flames; its wheels like burning fire.
I went on looking till the seats of kings were placed, and one like a very old man took his seat: his clothing was white as snow, and the hair of his head was like clean wool; his seat was flames of fire and its wheels burning fire.
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 share significant agreement in the wording of Daniel 7:9, with 16 of the 23 words matching directly. This indicates a strong consistency in the portrayal of the vision across these ancient texts.
חָזֵ֣ה הֲוֵ֗ית עַ֣ד דִּ֤י כָרְסָוָן֙ רְמִ֔יו וְעַתִּ֥יק יוֹמִ֖ין יְתִ֑ב לְבוּשֵׁ֣הּ׀ כִּתְלַ֣ג חִוָּ֗ר וּשְׂעַ֤ר רֵאשֵׁהּ֙ כַּעֲמַ֣ר נְקֵ֔א כָּרְסְיֵהּ֙ שְׁבִיבִ֣ין דִּי־ נ֔וּר גַּלְגִּלּ֖וֹהִי נ֥וּר דָּלִֽק׃
16 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.
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 7:9
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.
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · perfect first person common singularAVqp1cs
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
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
כׇּרְסֵא (korce') is an Aramaic word meaning 'throne.' It is related to the Hebrew word כִּסֵּא (kis.se, Strong's H3678). The entries consistently define it as a royal chair or throne, without significant disagreement among the lexicons.
כׇּרְסֵא n.m. throne
base
H3764 כׇּרְסֵא
3764 korce' kor-say'
(Aramaic) corresponding to 3678; a throne:--throne.
see HEBREW for 03678
כׇּרְסֵא (kor.se) — throne.
throne, royal chair
Aramaic of kis.se (כִּסֵּא ": throne" H3678)
Adj — Noun common · feminine plural absoluteANcfpa
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
Adj — Verb plural · third person masculine pluralAVQp3mp
עַתִּיק (attiyq) means 'ancient' or 'aged' and is derived from a related Aramaic term. It encompasses meanings like venerable and advanced. The entries indicate its usage in contexts referring to age or antiquity, but do not provide specific verse references.
עַתִּיק adj. advanced, aged
base
H6268 עַתִּיק
6268 `attiyq at-teek'
(Aramaic) corresponding to 6267; venerable:--ancient.
see HEBREW for 06267
עַתִּיק (at.tiq) — ancient.
ancient, advanced, aged, old, taken away
Aramaic of at.tiq (עַתִּיק "ancient/taken" H6267)
Adj | Adj — ConjunctionAC/Aabsc
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…
יוֹם (yowm) means 'day' and refers to a twenty-four hour period, especially when specified by a number. It can also denote a time or period in a broader sense. The entries do not indicate any significant disagreement among lexicons.
H3118 יוֹם
3118 yowm yome
(Aramaic) corresponding to 3117; a day:--day (by day), time.
see HEBREW for 03117
יוֹם (yom) — day.
1) day
2) day always refers to a twenty-four hour period when the word is modified by a definite or cardinal number
Adj — Noun common · masculine plural absoluteANcmpa
יְתִב (yeth-eeb) means to sit or dwell, with various forms indicating sitting, being seated, or causing to dwell. The entries indicate that it is an Aramaic word corresponding to another root, and it is used in contexts related to dwelling or sitting.
יְתִב vb. sit, dwell
Pe.
sit, be seated
dwell
Haph. cause to dwell
base
H3488 יְתִב
3488 ythiyb yeth-eeb'
(Aramaic) corresponding to 3427; to sit or dwell: -dwell,
(be) set, sit.
see HEBREW for 03427
יְתִב (ye.tiv) — to dwell.
1) to sit, dwell
1a) (P'al) to sit, be seated
1b) (Aphel) to cause to dwell
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
לְבוּשׁ (lebuwsh) means 'garment' or 'clothing' in Hebrew and is related to the Aramaic term for clothing. The entries consistently emphasize its meaning as a noun referring to garments.
[לְבוּשׁ] n.m. garment
base
H3831 לְבוּשׁ
3831 lbuwsh leb-oosh'
(Aramaic) corresponding to 3830:--garment.
see HEBREW for 03830
לְבוּשׁ (le.vush) — garment.
garment, clothing
Aramaic of le.vush (לְבוּשׁ "clothing" H3830)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
תְּלַג (tlag) means 'snow' in Aramaic, corresponding to the Hebrew word for snow, שֶׁלֶג (sheleg). It appears in the context of Daniel 7:9.
תְּלַג n.[m.] snow;—abs. Dn 7:9
ref
H8517 תְּלַג
8517 tlag tel-ag'
(Aramaic) corresponding to 7950; snow:--snow.
see HEBREW for 07950
תְּלַג (te.lag) — snow.
snow
Aramaic of she.leg (שֶׁ֫לֶג "snow" H7950)
Adj | N-ms — Preposition · noun common both singular absoluteAR/Ncbsa
sno (shelegh, telagh (Da 7:9); chion):
(1) Snow is not uncommon in the winter in Jerusalem, but it never reaches any depth and in many winters it is not seen at all. It usually disappears, for the most part, as soon as the sun appears, though it may "hide itself" for a time in the gorge cut by a stream (Job 6:16). On lower levels than Jerusalem there is never sufficient to cover the ground, though often there are some flakes seen in the air. Even at sea-level there is occasionally a sufficient fall of hail to cover the ground. A very exceptional snowfall is related in 1 Macc 13:22 at Adora (near Hebron). It was heavy enough to prevent the movement of troops.
Snow
Common in Palestine in winter (Ps. 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only once in the historical books (2 Sam. 23:20). It was “carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14).…
This historical books of the Bible contain only two notices of snow actually falling -- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At…
Is often alluded to in Scripture, for its whiteness, Ex 4:6; Nu 12:10; 2Ki 5:27; Ps 51:7; Isa 1:18, and for its cleansing qualities, Job 9:30. The expression in Pr 25:13, "as the cold of snow in the time of harvest," alludes to its use in preparing cool drinks for the reapers; while on the other hand, in Pr 26:1, "snow in summer," that is, a fall of snow, being unseasonable and unnatural, is compared to honors inappropriately lavished on a fool. Snow from…
חִוָּר (chivvar) is an Aramaic word meaning 'white.' It is derived from a root linked to another word for white, and it appears in the context of a robe in Daniel 7:9.
חִוָּר adj. white;—Dn 7:9 (robe).
ref
H2358 חִוָּר
2358 chivvar khiv-vawr'
(Aramaic) from a root corresponding to 2357; white:--white.
see HEBREW for 02357
חִוָּר (chiv.var) — white.
white
Adj — AdjAAabsa
hwit.
See COLORS.
White
A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment “white as the light” (Matt. 17:2, etc.).
→ See COLOR
שְׂעַר (se'ar) means 'hair,' specifically referring to the hair on the head. It is noted in both Hebrew and Aramaic contexts, with a connection to the similar word שֵׁעָר (se'ar) in Strong's H8181. The entries consistently define it as hair without significant disagreement.
שְׂעַר n.m. hair, of head
base
H8177 שְׂעַר
8177 s`ar seh-ar'
(Aramaic) corresponding to 8181; hair:--hair.
see HEBREW for 08181
שְׂעַר (se.ar) — hair.
hair (of head)
Aramaic of se.ar (שֵׂעָר "hair" H8181)
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…
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
עֲמַר (amar) means 'wool' in Aramaic, corresponding to the Hebrew word צֶ֫מֶר (tsemer). The term appears in Daniel 7:9, where it is used in the context of description.
עֲמַר n.m. wool;—abs. Dn 7:9.
ref
H6015 עֲמַר
6015 `amar am-ar'
(Aramaic) corresponding to 6785; wool:--wool.
see HEBREW for 06785
עֲמַר (a.mar) — wool.
wool
Aramaic of tse.mer (צֶ֫מֶר "wool" H6785)
Adj | N-ms — Preposition · noun common both singular absoluteAR/Ncbsa
wool (tsemer; erion): Wool and flax were the fibers most used by the ancient weavers. Wool was used principally for the outside garments (Le 13:48 ff; Pr 31:13; Eze 34:3; Ho 2:5,9). Syrian wool is found on the world's markets today, but it is not rated as first quality, partly because it is so contaminated with thorns, straw and other foreign matter which become entangled with the wool while the sheep are wandering over the barren, rocky mountain sides in search of food. Extensive pastures are almost unknown.
Two kinds of wool are sold:
(1) That obtained by shearing. This is removed from the animal as far as possible in one piece or fleece usually without previous washing.…
Wool
One of the first material used for making woven cloth (Lev. 13:47, 48, 52, 59; 19:19). The first-fruit of wool was to be offered to the priests (Deut. 18:4). The law prohibiting the wearing of a garment “of divers sorts, as of woollen and linen together” (Deut. 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God’s covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Ezek. 27:18).
was an article of the highest value among the Jews, as the staple material for the manufacture of clothing. (Leviticus 13:47; 22:11; Job 31:20; Proverbs 31:13; Ezekiel 34:3; Hosea 2:5) The importance of wool is incidentally shown by the notice that Mesha’s tribute was paid in a certain number of rams "with the wool." (2 Kings 3:1) The wool of Damascus was highly prized in the mart of Tyre. (Ezekiel 27:18)
נְקֵא (nqe') is an Aramaic word meaning 'clean' or 'pure.' It is derived from a root related to another Hebrew word. The term appears in the context of Daniel 7:9, where it conveys a sense of purity.
נְקֵא adj. clean, pure;—Dn 7:9
ref
H5343 נְקֵא
5343 nqe' nek-ay'
(Aramaic) from a root corresponding to 5352; clean:--pure.
see HEBREW for 05352
נְקֵא (ne.qe) — pure.
clean, pure
Adj — AdjAAabsa
כׇּרְסֵא (korce') is an Aramaic word meaning 'throne.' It is related to the Hebrew word כִּסֵּא (kis.se, Strong's H3678). The entries consistently define it as a royal chair or throne, without significant disagreement among the lexicons.
כׇּרְסֵא n.m. throne
base
H3764 כׇּרְסֵא
3764 korce' kor-say'
(Aramaic) corresponding to 3678; a throne:--throne.
see HEBREW for 03678
כׇּרְסֵא (kor.se) — throne.
throne, royal chair
Aramaic of kis.se (כִּסֵּא ": throne" H3678)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
שְׂבִיב (sbiyb) means 'flame' in Hebrew and is noted as an Aramaic term corresponding to another word for flame, שָׁבִיב (sha.viv). The entries consistently define it as a noun referring to flame.
[שְׂבִיב] n.[m.] flame
base
H7631 שְׂבִיב
7631 sbiyb seb-eeb'
(Aramaic) corresponding to 7632:--flame.
see HEBREW for 07632
שְׂבִיב (se.viv) — flame.
flame
Aramaic of sha.viv (שָׁבִיב "flame" H7632)
Adj — Noun common · masculine plural absoluteANcmpa
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
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…
נוּר (nuwr) means 'fire' and can refer to both the noun and the masculine form. It is derived from an unused root related to the concept of shining or burning. The word appears in contexts that emphasize its fiery nature.
נוּר 17 n.f. et m. fire
base
H5135 נוּר
5135 nuwr noor
(Aramaic) from an unused root (corresponding to that of 5216)
meaning to shine; fire:--fiery, fire.
see HEBREW for 05216
נוּר (nur) — fire.
fire
Adj — Noun common · both singular absoluteANcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
גַּלְגַּל (galgal) means 'wheel' in Hebrew and is noted in the context of Aramaic as well. The word is primarily used in the plural form in Daniel 7:9. The entries consistently identify it as a noun related to wheels.
[גַּלְגַּל] n.m. wheel;—pl. sf. Dn 7:9
ref
H1535 גַּלְגַּל
1535 galgal gal-gal'
(Aramaic) corresponding to 1534; a wheel:--wheel.
see HEBREW for 01534
גַּלְגַּל (gal.gal) — wheel.
wheel
Aramaic of gal.gal (גַּלְגַּל "wheel" H1534)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
נוּר (nuwr) means 'fire' and can refer to both the noun and the masculine form. It is derived from an unused root related to the concept of shining or burning. The word appears in contexts that emphasize its fiery nature.
נוּר 17 n.f. et m. fire
base
H5135 נוּר
5135 nuwr noor
(Aramaic) from an unused root (corresponding to that of 5216)
meaning to shine; fire:--fiery, fire.
see HEBREW for 05216
נוּר (nur) — fire.
fire
ANcbsa — Noun common · both singular absoluteANcbsa
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
דְּלַק (delak) means 'to burn' in Hebrew and is noted in the context of the Old Testament, specifically in Daniel 7:9. The word is linked to the Aramaic term דָּלַק (da.laq), which also means 'to burn' or 'to pursue.' The entries consistently focus on the burning aspect without significant disagreement.
[דְּלַק] vb. burn (BH);—Pe. Dn 7:9
ref
H1815 דְּלַק
1815 dlaq del-ak'
(Aramaic) corresponding to 1814:--burn.
see HEBREW for 01814
דְּלַק (de.laq) — to burn.
(P'al) to burn
Aramaic of da.laq (דָּלַק "to burn/pursue" H1814)
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
→ As a punishment
→ See PUNISHMENT