Daniel 12:9 — Word Study
WLCוַיֹּ֖אמֶר לֵ֣ךְ דָּנִיֵּ֑אל כִּֽי־ סְתֻמִ֧ים וַחֲתֻמִ֛ים הַדְּבָרִ֖ים עַד־ עֵ֥ת קֵֽץ׃
BSAhe repliedʼâmar▸ forkîy the wordsdâbâr [messages, prophecies] [are] closed upçâtham [shut, stopped] and sealedchâtham [locked, hidden] untilʻad the timeʻêth [appointed moment, season] of the endqêts [conclusion, finality]
| Greek | English | Parsing |
|---|---|---|
| וַיֹּ֖אמֶר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| לֵ֣ךְ | go | Verb, Qal, imperative second person masculine singular |
| דָּנִיֵּ֑אל | O Daniel | Noun proper masculine |
| כִּֽי־ | for | Particle |
| סְתֻמִ֧ים | [are] kept secret | Verb, Qal, participle (passive) masculine plural |
| וַחֲתֻמִ֛ים | and sealed up | Conjunction, verb qal participle (passive) masculine plural |
| הַדְּבָרִ֖ים | the things | Particle, noun common masculine plural absolute |
| עַד־ | until | Preposition |
| עֵ֥ת | [the] time of | Noun common, both singular construct |
| קֵֽץ׃ | [the] end | Noun common, masculine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | “Go on your way, Daniel,” he replied, “for the words are closed up and sealed until the time of the end. |
| KJV | And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. |
| ASV | And he said, Go thy way, Daniel; for the words are shut up and sealed till the time of the end. |
| YLT | And he saith, 'Go, Daniel; for hidden and sealed [are] the things till the time of the end; |
| WEB | He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end. |
| BBE | And he said, Go on your way, Daniel: for the words are secret and shut up till the time of the end; |
Where they part company is on the nuances of סְתֻמִ֧ים and וַחֲתֻמִ֛ים — see How Translations Differ.
The sentence has a main clause followed by a reason clause and a temporal clause, indicating the purpose of the instruction.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאָמַר
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 12:9
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 — Daniel's Final Visiongenerated
Daniel 12:9 captures a moment where Daniel is instructed to go on his way, indicating a transition in his prophetic journey. The verse highlights that certain messages are intentionally concealed until a designated future time, emphasizing the mystery surrounding divine revelations. This aligns with the broader themes in Daniel, where the understanding of prophetic words is often limited until their fulfillment, as seen in other passages like Daniel 12:4.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 12:4 | But you, Daniel, shut up these words and seal the book until the time of the end. Many will roam to and fro, and knowledge will increase.” |
| 2 | Daniel 8:26 | The vision of the evenings and the mornings that has been spoken is true. Now you must seal up the vision, for it concerns the distant future.” |
| 3 | Isaiah 8:16 | Bind up the testimony and seal the law among my disciples. |
| 4 | Isaiah 29:11 | And the entire vision will be to you like the words sealed in a scroll. If it is handed to someone to read, he will say, “I cannot, because it is sealed.” |
| 5 | Revelation 10:4 | When the seven thunders had spoken, I was about to put it in writing. But I heard a voice from heaven saying, “Seal up what the seven thunders have said, and do not write it down.” |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — סְתֻמִ֧ים, se.tu.Mimgenerated
The word סְתַם (satham) is a Qal participle meaning 'kept secret' or 'closed up.' It indicates that the messages are intentionally hidden, not just forgotten or lost. The passive form suggests an action taken upon the messages, implying that they are sealed by divine authority.
In this context, the participle conveys that the words are not to be understood or revealed until the appointed time, reinforcing the theme of divine timing and mystery in prophetic literature.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is וַיֹּ֖אמֶר, he said, which governs the entire sentence. It introduces the command to Daniel and sets the tone for the message that follows.
The structure consists of a main clause followed by two phrases: the imperative command לֵ֣ךְ go and a subordinate clause explaining why, detailing the state of the words as closed and sealed until the end.
Septuagint Backgroundgenerated
The Septuagint translates סְתֻמִ֧ים as κατακεκαλυμμένα, which means 'covered' or 'hidden'. This choice emphasizes the idea of concealment, aligning with the Hebrew meaning but also suggesting a more complete covering.
The use of προστάγματα for וַחֲתֻמִ֛ים implies a directive nature, as if the sealing serves a purpose or command, adding a layer of interpretation to the Hebrew text.
In plain words — the whole versegenerated
Daniel 12:9 records a message where Daniel is told to continue on his way because the words are kept secret and sealed until the end times. This reflects the theme of divine timing in prophecy, where some messages are not meant to be understood until their appointed time.
Frequently Asked Questionsgenerated
It means that the messages are intentionally hidden from immediate understanding and will only be revealed at a future time, emphasizing the mystery of God's plans.
Daniel is told to go on his way to signify that he should continue with his life and trust in the unfolding of God's plan, even if he does not fully understand the messages.
The time of the end refers to a future period when God's plans will be fulfilled, and the sealed messages will be revealed, marking the culmination of prophetic events.
This verse connects to other prophetic texts by highlighting the theme of divine revelation being withheld until the appropriate time, as seen in other parts of Daniel and throughout the Bible.
Reflection Questionsgenerated
- What does it mean for you to trust in God's timing when understanding difficult messages?
- How can you apply the idea of sealed messages in your own life?
- In what ways do you see God's plans unfolding in your life, even when they are not immediately clear?
- How can you encourage others who are struggling to understand God's timing and messages?
The early church on this verse — how the Fathers read it
Early commentators have drawn from this verse to discuss the nature of divine revelation and the timing of God's plans, as seen in the writings of Hippolytus and Theodoret.
"The words are closed up and sealed." For as a man cannot tell what God has prepared for the saints; for neither has eye seen nor ear heard, nor has it entered into the heart of man (to conceive) these things, into which even the saints,Early Church Fathers on Daniel 12 →
Not in vain have I said these rather obscure matters and put obscurity on these words as if they were seals, for divine matters must not be imparted to all indiscriminately,Early Church Fathers on Daniel 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 12:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he said, go thy way, Daniel,.... About thy business; attend to civil affairs, the affairs in which he was concerned in the king's court, and ask no more questions concerning this matter; but be
Read John Gill on Daniel 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. And he said, Go thy way, Daniel: for the words are closed up and sealed until the time of the end.
Read Robert Jamieson on Daniel 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey shall not be clearly understood till the event make them good: see , and . God is choice in keeping the keys of time at his own girdle, .
Read Matthew Poole on Daniel 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 12:9 And he said, Go thy way, Daniel: for the words [are] closed up and sealed till the time of the end.Ver. 9. And he said, Go thy way, Daniel.] Quiesce, tibi satis esto - q.d., Though dearly beloved, yet of some things thou must be content to be ignorant. It should suffice thee to be of God’ s court, though not altogether of his council. See Daniel 12:13. There is a laudable and learned ignorance, as of unnecessaries, of impossibles, or of unprofitables; such as are the term of our lives, the end of the world, the reprobation of others, &c. For the words are closed up,] viz., Till future ages, which are more concerned in them, and till which these things shall be concealed.
Read John Trapp on Daniel 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) Go thy way.—That is, be at peace. Observe that the matter is not explained to Daniel any further. He is assured that the end will most certainly come. Compare another gentle rebuke that was addressed to one who wished to see further than was fitting into the future (John 21:21-22). Closed up and sealed.—To be explained as in Daniel 12:4. The book is to be carefully preserved till the end of time.
Read Charles John Ellicott on Daniel 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. The words are closed up] The prophecy shall not be understood, but in its accomplishment; and then the depth of the wisdom and providence of God will be clearly seen in these matters. See on Daniel 12:4. We must wait "till the time of the end;" and this, it appears from the following calculations, will not arrive before the TWENTIETH CENTURY. We here see the reason why these prophecies are at present so imperfectly understood. God has sealed them.
Read AdamClarke on Daniel 12 →CambridgeThe Cambridge Bible for Schools and Colleges9. Go, Daniel, &c.] i.e. do not inquire further: for the words are shut up and sealed (Daniel 12:4) till the time of the end: if Daniel does not understand them, it does not signify; they are not intended for him, but for readers in a distant future, viz. in the age of Antiochus Epiphanes, when they will first be divulged.
Read Cambridge on Daniel 12 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he said, Go thy way, Daniel - That is, make no further inquiries. All has been disclosed that is to be.
Read Albert Barnes on Daniel 12 →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
“Go on your way, Daniel,” he replied, “for the words are closed up and sealed until the time of the end.
He said, “Go your way, Daniel; for the words are shut up and sealed until the time of the end.
“Go on your way, Daniel,” he replied, “for the words are closed up and sealed until the time of the end.
He said, “Go, Daniel. For these matters are closed and sealed until the time of the end.
Tyndale line
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.
And he said, Go thy way, Daniel; for the words are shut up and sealed till the time of the end.
And he said, Go thy way, Daniel: for the words are shut up and sealed till the time of the end.
And he said, Go thy way Daniel: for the words are closed up and sealed till the time of the end.
And he said, Go thy way, Daniel: for ye words are closed vp, and sealed, till the ende of the time.
Strictly literal
And he said, Go thy way, Daniel; for these words are closed and sealed till the time of the end.
And he saith, 'Go, Daniel; for hidden and sealed [are] the things till the time of the end;
And he says, Go, Daniel; for hidden and sealed [are] the things until the time of the end.
And he said, Go [thy way], Daniel; for the words are closed up and sealed till the time of the end.
He said, “Go your way, Daniel, for the words are shut up and sealed until the time of the end.
From the Latin
And he said: Go, Daniel, because the words are shut up, and sealed until the appointed time.
Simplified
“Daniel, you can go on your way now,” he replied, “for this message is secret and kept sealed until the time of the end.
And he said, Go on your way, Daniel: for the words are secret and shut up till the time of the end;
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 show agreement on the core message of the verse, although the Septuagint's wording differs in structure. Five of the ten Hebrew words are matched, indicating a close relationship between the two texts despite variations.
וַיֹּ֖אמֶר לֵ֣ךְ דָּנִיֵּ֑אל כִּֽי־ סְתֻמִ֧ים וַחֲתֻמִ֛ים הַדְּבָרִ֖ים עַד־ עֵ֥ת קֵֽץ׃
5 of the 10 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 12:9
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.
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
הָלַךְ (halak) means 'to go,' 'come,' or 'walk,' and covers a wide range of literal and figurative uses, including aspects of life and death. It can describe physical movement, moral conduct, and even influence on character. The verb appears in various forms, such as Qal, Piel, and Hithpael, indicating different nuances like leading or traversing.
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
lit.
of persons
Also of animals, in similar meanings and combinations
in like manner of inanimate things
The inf. abs. is often used
as in other vbs., quite independently
to intensify meaning of finite form
most noteworthy is the joining of the Inf. abs.
with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
with a foll. vb. fin. c. ו consec. (rare)
in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
twice, where vb. fin. is not הלך, but another vb. denoting motion
quite by itself
13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
akin to the use of Inf. abs. are some instances of Pt.
In combination with other verbal forms
Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
pass away, die
H1980 הָלַךְ go, come, walk .Impf. usually (629 t.) as if from ילך . lit. . of persons
. Also of animals, in similar meanings and combinations
. in like manner of inanimate things
. The inf. abs. is often used . as in other vbs., quite independently
. to intensify meaning of finite form
. most noteworthy is the joining of the Inf. abs. . with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
. with a foll. vb. fin. c. ו consec. (rare)
. in cases where vb. fin. is foll. by Inf. abs. + adj. denoting progress, advance
. twice, where vb. fin. is not הלך, but another vb. denoting motion
. quite by itself
. 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
. akin to the use of Inf. abs. are some instances of Pt.
. In combination with other verbal forms
1980 halak haw-lak'
akin to 3212; a primitive root; to walk (in a great variety
of applications, literally and figuratively):--(all) along,
apace, behave (self), come, (on) continually, be conversant,
depart, + be eased, enter, exercise (self), + follow, forth,
forward, get, go (about, abroad, along, away, forward, on,
out, up and down), + greater, grow, be wont to haunt, lead,
march, X more and more, move (self), needs, on, pass (away),
be at the point, quite, run (along), + send, speedily, spread,
still, surely, + tale-bearer, + travel(-ler), walk (abroad,
on, to and fro, up and down, to places), wander, wax,
(way-)faring man, X be weak, whirl.
see HEBREW for 03212
הָלַךְ (ha.lakh) — to go: went.
: went/go[away]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: come.
: come[nearer]
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
1c2) to walk about
1d) (Niphal) to lead, bring, lead away, carry, cause to walk
הָלַךְ (ha.lakh) — to go: walk.
: walk/move
1) to go, walk, come
1a) (Qal)
1a1) to go, walk, come, depart, proceed, move, go away
1a2) to die, live, manner of life (fig.)
1b) (Piel)
1b1) to walk
1b2) to walk (fig.)
1c) (Hithpael)
1c1) to traverse
HVqv2ms — Verb · Qal · imperative second person masculine singularHVqv2ms
(halakh, yalakh, bo', yatsa'; ago, hupago, anabaino, erchomi, aperchomai, poreuomai): "Go" ("went," etc.) occurs very frequently in the English Bible, and is the translation of a great many different Hebrew and Greek terms. As the word implies movement of all kinds, physical and mental, it has naturally many applications.
1. In the Old Testament:
In the Old Testament halakh and yalakh are among the commonest words, meaning "to go" in its original sense of "to walk," but also in the most varied senses, according to the verbal conjugations, etc., the preposition attached, and the words in connection with which the terms stand; halakh and yalakh are often used figuratively (translated "to walk," etc.) for to live, to pursue a way of life, e.g. "to walk ever in his ways" (De 19:9; compare
דָּנִיֵּאל, or Daniyel, means 'God is my judge.' It refers primarily to the prophet Daniel, a significant figure during the Babylonian exile, known for his wisdom and interpretations of dreams. The name also applies to a son of David and a priest from the line of Ithamar. The entries indicate that Daniel is both a prophet and a historical figure, but they do not present any significant disagreements.
דָּנִאֵל, later דָנִיֵּאל n.pr.m. (Ēl is my judge)
son of David
דָנִיֵּאל, priest of the line of Ithamar
דָּנִאֵל a great sage
דָנִיֵּאל, one of the noble young men taken into captivity by Nebuchadrezzar
base
H1840 דָּנִאֵל, דָנִיֵּאל
1840 Daniye'l daw-nee-yale'
in Ezekiel it is: Daniel {daw-nee-ale'}; from 1835 and 410;
judge of God; Daniel or Danijel, the name of two
Israelites:--Daniel.
see HEBREW for 01835
see HEBREW for 0410
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
§ Daniel = "God is my judge"
1) the 2nd son of David, by Abigail the Carmelitess
2) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
2a) also, 'Belteshazzar' (H1095 or H1096)
3) a priest of the line of Ithamar who sealed the covenant with Nehemiah
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
HNpm — Noun proper masculineHNpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
סָתַם (satham) is a Hebrew verb meaning to stop up, shut up, or keep close. It can refer to physically stopping up something, like a spring, or to figuratively keeping something secret. The entries indicate that it can also imply repair or concealment, with usage in various forms such as Qal and Niphal. Notably, it appears in Lamentations 3:8.
סָתַם vb. stop up, shut up, keep close
Qal
stop up springs of water
shut up, keep close
Niph. the breaches [in the walls] had begun to be stopped up.
Pi. of stopping wells quite up
H5640a סָתַם stop up, shut up, keep close H5640b שָׂתַם usu. stop up, in sense of shut out, shut ears against
5640 catham saw-tham'
or satham (Numbers 24:15) {saw-tham'}; a primitive root; to
stop up; by implication, to repair; figuratively, to keep
secret:--closed up, hidden, secret, shut out (up), stop.
סָתַם (sa.tam) — to close.
1) to stop up, shut up, keep close
1a) (Qal)
1a1) to stop up
1a2) to shut up, keep close
1a3) secret (participle)
1b) (Niphal) to be stopped up
1c) (Piel) to stop up
שָׂתַם (sa.tam) — to stopper.
to stop up, shut up
V-Qal-Inf-c — Verb · Qal · participle (passive) masculine pluralHVqsmpa
se'-kret: In Eze 7:22, English Versions of the Bible has "secret place" for (tsaphan), "hide," "treasure." A correct translation is, "They shall profane my cherished place" (Jerusalem), and there is no reference to the Holy of Holies. The other uses of "secret" in the Revised Version (British and American) are obvious, but Revised Version's corrections of the King James Version in Jud 13:18; 1Sa 5:9; Job 15:11 should be noted.
See MYSTERY
חָתַם (cha.tam) means to seal or affix a seal. It covers various forms, including sealing up, locking up, and being stopped. The verb appears in different stems, such as Qal, Niphal, Piel, and Hiphil, indicating various nuances of sealing and closure. The Aramaic equivalent is also noted.
חָתַם vb. seal, affix seal, seal up
Qal
seal, affix one’s seal, in attestation
seal up, fasten up by sealing
Niph. (it was) written and sealed
Pi. lit. by day they seal up for themselves, i.e acc. to most, they shut themselves up
Hiph. or hath his flesh (genital organ) shewn stoppage by reason of his flux.
base
H2856 חָתַם seal, affix seal, seal up
2856 chatham khaw-tham'
a primitive root; to close up; especially to seal:--make an
end, mark, seal (up), stop.
חָתַם (cha.tam) — to seal.
1) to seal, seal up, affix a seal
1a) (Qal)
1a1) to seal, affix one's seal
1a2) to seal up, fasten up by sealing
1b) (Niphal) to seal
1c) (Piel) to lock up
1d) (Hiphil) to be stopped
Aramaic equivalent: cha.tam (חֲתַם "to seal" H2857)
Conj | V-Qal-Inf-c — Conjunction · verb qal participle (passive) masculine pluralHC/Vqsmpa
דָּבָר (dabar) means 'word' or 'speech' and encompasses a range of meanings including discourse, saying, and matter. It can refer to anything spoken or a topic of discussion, extending to concepts like business or affairs. The entries consistently highlight its use in various contexts, but do not indicate any significant disagreement among lexicographers.
דָּבָר 1439 n.m. speech, word
sg. speech, discourse, saying, word, as the sum of that which is spoken
sg. saying, utterance, sentence, as a section of a discourse
sg. a word, words
sg. matter, affair, thing about which one speaks
base
H1697 דָּבָר speech, word . sg. speech, discourse, saying, word, as the sum of that which is spoken
. sg. saying, utterance, sentence, as a section of a discourse
. sg. a word, words
. sg. matter, affair, thing about which one speaks
1697 dabar daw-baw'
from 1696; a word; by implication, a matter (as spoken of) or
thing; adverbially, a cause:--act, advice, affair, answer, X
any such (thing), because of, book, business, care, case,
cause, certain rate, + chronicles, commandment, X
commune(-ication), + concern(-ing), + confer, counsel, +
dearth, decree, deed, X disease, due, duty, effect, +
eloquent, errand, (evil favoured-)ness, + glory, + harm, hurt,
+ iniquity, + judgment, language, + lying, manner, matter,
message, (no) thing, oracle, X ought, X parts, + pertaining, +
please, portion, + power, promise, provision, purpose,
question, rate, reason, report, request, X (as hast) said,
sake, saying, sentence, + sign, + so, some (uncleanness),
somewhat to say, + song, speech, X spoken, talk, task, + that,
X there done, thing (concerning), thought, + thus, tidings,
what(-soever), + wherewith, which, word, work.
see HEBREW for 01696
דָּבָר (da.var) — word.
: word/speech/command
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: speaking.
: speaking
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: thing.
: thing/matter
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: promised.
: promised/duty
1) speech, word, speaking, thing
1a) speech
1b) saying, utterance
1c) word, words
1d) business, occupation, acts, matter, case, something, manner (by extension)
דָּבָר (da.var) — word: deed.
: deed
Art | N-mp — Particle · noun common masculine plural absoluteHTd/Ncmpa
עַד (ad) primarily functions as a preposition, adverb, or conjunction meaning 'until,' 'up to,' or 'as far as.' It can denote spatial, temporal, or degree-related contexts, such as 'even to' or 'while.' The entries indicate its use in poetry and in various combinations, but there is no significant disagreement among the lexicons regarding its meanings.
עַד, in poetry עֲדֵי prep. as far as, even to, up to, until, while
prep.
of space
Of time
Of degree
conj.
until
While
Of degree, to the point that, so that even (rare)
עַד לְ, a strengthened form for עַד. Thus
of space
Of time
Of degree
base
H5704 עַד, in poetry עֲדֵי as far as, even to, up to, until, while . prep. . of space
. Of time
. Of degree
. conj. . until
. While
. Of degree, to the point that, so that even (rare)
. עַד לְ, a strengthened form for עַד. Thus . of space
. Of time
. Of degree
5704 `ad ad
properly, the same as 5703 (used as a preposition, adverb or
conjunction; especially with a preposition); as far (or long,
or much) as, whether of space (even unto) or time (during,
while, until) or degree (equally with):--against, and, as,
at, before, by (that), even (to), for(-asmuch as),
(hither-)to, + how long, into, as long (much) as, (so) that,
till, toward, until, when, while, (+ as) yet.
see HEBREW for 05703
עַד (ad) — till.
prep
1) as far as, even to, until, up to, while, as far as
1a) of space
1a1) as far as, up to, even to
1b) in combination
1b1) from...as far as, both...and (with 'min' -from)
1c) of time
1c1) even to, until, unto, till, during, end
1d) of degree
1d1) even to, to the degree of, even like
conj
2) until, while, to the point that, so that even
Aramaic equivalent: ad (עַד "till" H5705)
Prep — PrepositionHR
עֵת (eth) means 'time,' covering various aspects such as the time of an event, a usual time, or an appointed time. It can also refer to experiences or occurrences. The entries suggest it can denote both specific and uncertain times, but they do not indicate any significant disagreement among lexicons.
עֵת 297 n.f. time
time of an event
= usual time
proper, suitable time
appointed time
as uncertain
= experience, fortunes
occurrence, occasion
base
H6256 עֵת time . time of an event
. . = usual time
. proper, suitable time
. appointed time
. as uncertain
. = experience, fortunes
. occurrence, occasion
6256 `eth ayth
from 5703; time, especially (adverb with preposition) now,
when, etc.:--+ after, (al-)ways, X certain, + continually, +
evening, long, (due) season, so (long) as, (even-, evening-,
noon-)tide, ((meal-)), what) time, when.
see HEBREW for 05703
עֵת (et) — time.
1) time
1a) time (of an event)
1b) time (usual)
1c) experiences, fortunes
1d) occurrence, occasion
N-cs — Noun common · both singular constructHNcbsc
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…
קֵץ (qets) means 'end,' typically referring to a point in time or space. It is often used in the phrase מִקֵּץ, meaning 'at the end of a definite time.' The word is derived from a root that implies extremity or limit.
קֵץ 68 n.m. end
end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
end, in space
base
H7093 קֵץ end . end, usu. of time, esp. in phr. מִקֵּץ at the end of a definite time
. end, in space
7093 qets kates
contracted from 7112; an extremity; adverbially (with
prepositional prefix) after:--+ after, (utmost) border, end,
(in-)finite, X process.
see HEBREW for 07112
קֵץ (qets) — end.
1) end
1a) end, at the end of (of time)
1b) end (of space)
N-ms — Noun common · masculine singular absoluteHNcmsa
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”