Daniel 2:26 — Word Study
WLCעָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל דִּ֥י שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר הַֽאִיתָ֣ךְ כָּהֵ֗ל לְהוֹדָעֻתַ֛נִי חֶלְמָ֥א דִֽי־ חֲזֵ֖ית וּפִשְׁרֵֽהּ׃
BSAThe kingmelek [ruler, monarch] respondedʻănâh to DanielDânîyêʼl whosedîy nameshum [identifying title] was BelteshazzarBêlṭᵉshaʼtstsar Are you ablekᵉhal [having the strength or power] to tell meyᵉdaʻ whatdîy I sawchăzâʼ [perceived, envisioned] in the dreamchêlem [vision, nocturnal revelation] as well as its interpretationpᵉshar [explanation, meaning, unveiling of the mystery]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֤ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| וְאָמַ֣ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| לְדָנִיֵּ֔אל | to Daniel | Preposition, noun proper masculine |
| דִּ֥י | who | Conjunction |
| שְׁמֵ֖הּ | name his | Noun common both singular construct, suffix |
| בֵּלְטְשַׁאצַּ֑ר | [was] Belteshazzar | Noun proper masculine |
| הַֽאִיתָ֣ךְ | ¿ [are] you | Particle, suffix |
| כָּהֵ֗ל | able | Verb, Qal, participle (active) masculine singular |
| לְהוֹדָעֻתַ֛נִי | to make known to me | Preposition, verb hiphil infinitive construct common, suffix |
| חֶלְמָ֥א | dream the | Noun common both singular determined, particle |
| דִֽי־ | which | Conjunction |
| חֲזֵ֖ית | I saw | Verb, Qal, perfect first person common singular |
| וּפִשְׁרֵֽהּ׃ | and interpretation its | Conjunction, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king responded to Daniel, whose name was Belteshazzar, “Are you able to tell me what I saw in the dream, as well as its interpretation?” |
| KJV | The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? |
| ASV | The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? |
| YLT | The king hath answered and said to Daniel, whose name [is] Belteshazzar, 'Art thou able to cause me to know the dream that I have seen, and its interpretation?' |
| WEB | The king answered Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream which I have seen, and its interpretation?” |
| BBE | The king made answer and said to Daniel, whose name was Belteshazzar, Are you able to make clear to me the dream which I saw and its sense? |
The translations agree on the key terms and meanings in this verse.
The sentence consists of a main clause followed by a relative clause and another main clause that includes an infinitive phrase and a prepositional phrase, creating a complex inquiry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעֲנָה
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 2:26
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 King's Inquirygenerated
Daniel 2:26 captures a pivotal moment where King Nebuchadnezzar urgently seeks answers from Daniel, who is also called Belteshazzar. The king is troubled by a dream that he cannot understand and turns to Daniel, known for his wisdom and ability to interpret dreams, as described in earlier chapters. This inquiry highlights the tension between the king's authority and his reliance on Daniel's insight, reflecting the broader themes of divine revelation and human limitation present in the Book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:7 | The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego. |
| 2 | Daniel 4:8–19 | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| 3 | Daniel 5:12 | did this because Daniel, the one he named Belteshazzar, was found to have an extraordinary spirit, as well as knowledge, understanding, and the ability to interpret dreams, explain riddles, and solve difficult problems. Summon Daniel, therefore, and he will give you the interpretation.” |
| 4 | Daniel 2:3–7 | he said to them, “I have had a dream, and my spirit is anxious to understand it.” |
| 5 | Daniel 4:18 | This is the dream that I, King Nebuchadnezzar, saw. Now, Belteshazzar, tell me the interpretation, because none of the wise men of my kingdom can interpret it for me. But you are able, because the spirit of the holy gods is in you.” |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — כָּהֵ֗ל, ka.Helgenerated
The verb כָּהֵ֗ל (ka.Hel) means 'to be able' or 'to have the strength or power.' It signifies capability and is used in contexts where someone is asked to perform a task or demonstrate ability, as seen here in the king's request to Daniel.
This verb is in the Qal form, indicating a simple action of being able. The parsing as a participle suggests an ongoing state of ability, emphasizing the king's expectation that Daniel possesses the necessary insight to interpret the dream.
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 governing the sentence is עָנֵ֤ה ('a.Neh), meaning 'responded.' The sentence structure includes a noun phrase (the subject, 'the king'), followed by a prepositional phrase indicating whom he is addressing (to Daniel), and a series of clauses detailing the king's inquiry.
The arrangement of the clauses reflects the natural flow of conversation, with the king's question building upon the introduction of Daniel, culminating in the request for both the dream and its interpretation.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew verb כָּהֵ֗ל is rendered as δύνασαι (dunaisai), meaning 'are you able.' This choice emphasizes capability and aligns with the king's inquiry about Daniel's ability to interpret the dream.
The translation captures the essence of the original Hebrew, maintaining the focus on Daniel's perceived strength in understanding the king's dream.
In plain words — the whole versegenerated
Daniel 2:26 shows King Nebuchadnezzar asking Daniel, also called Belteshazzar, if he can tell him what he saw in his dream and what it means. This reflects the king's desperation for understanding and highlights Daniel's role as an interpreter of dreams.
Frequently Asked Questionsgenerated
The king wants to know both the content of the dream he had and its interpretation, indicating his reliance on Daniel's abilities.
Belteshazzar is the name given to Daniel by the Babylonians, reflecting his role in their court and possibly his new identity in exile.
The king's inquiry underscores the theme of divine revelation in the Book of Daniel, as he turns to Daniel, a man of God, for understanding beyond human wisdom.
This verse is pivotal in establishing Daniel's role as an interpreter of dreams and a servant of God, setting the stage for the revelations that follow.
Reflection Questionsgenerated
- In what areas of my life do I need to seek understanding, like the king sought from Daniel?
- How can I be open to the insights of others when faced with challenges?
- What does this passage teach me about the importance of divine revelation?
- How can I apply the lessons from Daniel's example in my own life?
The early church on this verse — how the Fathers read it
Jerome comments on this verse, noting the logical sequence in the king's inquiry about the dream and its interpretation.
Verse 26. "Dost thou truly believe that thou canst show me the dream I have seen...." In framing his inquiry he adheres to logical sequence, so that he first asks for the dream, of which the magi had replied they were ignorant,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe king answered and said to Daniel, whose name was Belteshazzar,.... The name given him by the prince of the eunuchs, Daniel 1:7, and by which he was known to Nebuchadnezzar; and very likely he
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? No JFB commentary on this verse.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy this name of Belteshazzar he had given Daniel, he took courage as if he might expect some great thing from him; for the word signifies the keeper of secret treasure, i.e. to lay up and bring forth. Art thou able, & c.? as if he had said, I question if thou canst, seeing all my wise men cannot do it; canst thou presume to do more than all they?
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:26 The king answered and said to Daniel, whose name [was] Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Ver. 26. The king answered and said to Daniel, whose name was Belteshazzar.] So the king and courtiers had called him; but he took no felicity in that idolatrous appellation, which signified a treasurer to Bel, or Baal. Art thou able?] Interrogatio regis admiratoria. Daniel se Danielem nominat.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) Whose name was Belteshazzar.—A parenthetic clause, introduced to remind the reader that by this name only Daniel was known to the king. (Comp. Daniel 4:8.) Art thou able.—The king does not pretend to be ignorant of the person of Daniel. He had, in fact, only recently (Daniel 1:19-20) examined him in “matters of wisdom and understanding.” What surprises him is, that after the wise and experienced had failed to tell him his dream, one so young and a mere novice should succeed.
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges24–30. Daniel, brought by Arioch into Nebuchadnezzar’s presence, professes his readiness to declare and interpret to him his dream.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe king answered, and said to Daniel, whose name was Belteshazzar - See the notes at Daniel 1:7. The “king” may have addressed him by this name, and probably did during this interview.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24-26. Daniel’s first thought was to save the Babylonian wise men, so he hurries to Arioch (see Daniel 2:14), who obtains for him an audience with the king.
Read Daniel Denison Whedon on Daniel 2 →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
The king responded to Daniel, whose name was Belteshazzar, “Are you able to tell me what I saw in the dream, as well as its interpretation?”
The king answered Daniel, whose name was Belteshazzar, “Are you able to make known to me the dream which I have seen, and its interpretation?”
The king responded to Daniel, whose name was Belteshazzar, “Are you able to tell me what I saw in the dream, as well as its interpretation?”
The king then asked Daniel (whose name was also Belteshazzar), “Are you able to make known to me the dream that I saw, as well as its interpretation?”
Tyndale line
The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known to me the dream which I have seen, and the interpretation of it?
Then answered the King, and sayde vnto Daniel, whose name was Belteshazzar, Art thou able to shew me the dreame, which I haue seene, and the interpretation thereof?
Strictly literal
The king answered and said unto Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream that I have seen, and its interpretation?
The king hath answered and said to Daniel, whose name [is] Belteshazzar, 'Art thou able to cause me to know the dream that I have seen, and its interpretation?'
The king has answered and said to Daniel, whose name [is] Belteshazzar, “Are you able to cause me to know the dream that I have seen, and its interpretation?”
The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and its interpretation?
The king said to Daniel (who was called Belteshazzar), “Are you able to tell me the dream that I saw and its meaning?”
From the Latin
The king answered, and said to Daniel, whose name was Baltassar: Thinkest thou indeed that thou canst tell me the dream that I saw, and the interpretation thereof?
Simplified
The king asked Daniel (also called Belteshazzar), “Are you really able to tell me what my dream was, and what it means?”
The king made answer and said to Daniel, whose name was Belteshazzar, Are you able to make clear to me the dream which I saw and its sense?
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 in their wording for this verse, with the Septuagint providing a similar structure but differing in word order. The Dead Sea Scrolls contain partial restorations but align closely with the Masoretic Text in meaning.
עָנֵ֤ה מַלְכָּא֙ וְאָמַ֣ר לְדָנִיֵּ֔אל דִּ֥י שְׁמֵ֖הּ בֵּלְטְשַׁאצַּ֑ר הַֽאִיתָ֣ךְ כָּהֵ֗ל לְהוֹדָעֻתַ֛נִי חֶלְמָ֥א דִֽי־ חֲזֵ֖ית וּפִשְׁרֵֽהּ׃
10 of the 14 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.
ענה מלכ א ואמר לדניאל די שמ׳ה בלטאשצר האיתי׳ך [כהל] [להודעת׳ני] חלמ א [די] חזית ופשר׳ה
12 words on the leather — 1 partly restored, 3 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 2:26
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.
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
AC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Adj | N-proper — Preposition · noun proper masculineAR/Npm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
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
שֻׁם (shum) means 'name' in Aramaic, corresponding to the Hebrew word שֵׁם (shem, H8034). The entries indicate that it is primarily used in contexts related to naming.
H8036 שֻׁם
8036 shum shoom
(Aramaic) corresponding to 8034:--name.
see HEBREW for 08034
שֻׁם (shum) — name.
name
Aramaic of shem (שֵׁם "name" H8034)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
בֵּלְטְשַׁאצַּר (Belteshazzar) is an Aramaic name meaning 'lord of the straitened's treasure.' It refers to Daniel, a significant figure during the Babylonian exile, who is noted for his ability to interpret dreams. He is mentioned in several passages, including Ezekiel 14:14 and multiple chapters in Daniel.
בֵּלְטְשַׁאצַּר 8 n.pr.m. Bab. name of Daniel
base
H1096 בֵּלְטְשַׁאצַּר
1096 Beltsha'tstsar bale-tesh-ats-tsar'
(Aramaic) corresponding to 1095:--Belteshazzar.
see HEBREW for 01095
בֵּלְטְשַׁאצַּר (be.le.te.shats.tsar) — Belteshazzar.
A man 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;
Aramaic of da.niy.yel (דָּנִיֵּאל, דָּנִאֵל "Daniel" H1840)
§ Belteshazzar = "lord of the straitened's treasure"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon; because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Daniel' (H1840 or H1841)
Adj — Noun proper masculineANpm
Belteshazzar
Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).
(favored by Bel .) [DANIEL, DANIEL, THE BOOK OF]
who lays up treasures in secret
אִיתַי (iythay) is an Aramaic particle meaning 'there is' or 'there are'. It denotes existence and is used in various contexts to affirm presence or existence. The entries consistently describe it as a particle of affirmation, with no significant disagreement among the lexicons.
אִיתַי part. there is, are …
base
H383 אִיתַי
383 'iythay ee-thah'ee
(Aramaic) corresponding to 3426; properly, entity; used only
as a particle of affirmation, there is:--art thou, can, do
ye, have, it be, there is (are), X we will not.
see HEBREW for 03426
אִיתַי (i.tay) — there is.
1) there is, there are
2) particle denoting existence
ATi/Acbsc/Sp2ms — Particle · suffixATi/Acbsc/Sp2ms
כְּהַל (khal) is a verb meaning 'to be able.' It appears in the context of ability, specifically in the P'al form. The entries indicate that it is related to other roots, but do not provide specific verses or significant disagreements among lexicons.
[כְּהַל] vb. be able
base
H3546 כְּהַל
3546 khal keh-hal'
(Aramaic) a root corresponding to 3201 and 3557; to be
able:--be able, could.
see HEBREW for 03201
see HEBREW for 03557
כְּהַל (ke.hal) — be able.
1) to be able
1a) (P'al) to be able
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
a'-b'-l: The Greek dunamai, "to have power," may refer either to inherent strength, or to the absence of in external obstacles, or to what may be allowable or permitted. The Greek ischuo, as in Lu 13:24; Joh 21:6, refers always to the first of the above meanings. The use of the word as an adjective the King James Version of 2Co 3:6, is misleading, and has been properly changed in the Revised Version (British and American) into "sufficient as ministers," i.e. "hath fitted us to be ministers."
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj | V-Hiphil-Inf-a | Suff — Preposition · verb hiphil infinitive construct common · suffixAR/Vhcc/Sp1bs
חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). The entries consistently define it as a noun referring to a dream, with no significant disagreement among the lexicons.
חֵ֫לֶם 22 n.m. dream
base
H2493 חֵ֫לֶם
2493 chelem khay'-lem
(Aramaic) from a root corresponding to 2492; a dream:--dream.
see HEBREW for 02492
חֵ֫לֶם (che.lem) — dream.
dream
Aramaic of cha.lom (חֲלוֹם "dream" H2472)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
Dream
God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh’s chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate’s wife (27:19).
The orientals, and in particular the Jews, greatly regarded dreams, and applied for their interpretation to those who undertook to explain them. We see the antiquity of this custom in the history of Pharaoh’s butler and baker, Ge 40:1-23; and Pharaoh himself and Nebuchadnezzar are also instances. God expressly forbade his people to observe dreams, and to consult explainers of them. He condemned to death all who pretended to have prophetic dreams, even though what they foretold came to pass, if they had any tendency to promote idolatry, De 13:1-3. But they were not forbidden, when they thought they had a significant dream, to address the prophets of the Lord, or the high priest in his ephod, to have it explained. The Lord frequently made known his will in dreams, and enabled…
→ Evanescent Job 20:8
→ Vanity of Ec 5:3,7
→ INSTANCES OF
Of Abimelech,, concerning Sarah Ge 20:3
Of Jacob, concerning the ladder Ge 28:12
The ring-straked cattle Ge 31:10-13
Concerning his going down into Egypt Ge 46:2
Of Laban, concerning Jacob Ge 31:24
Of Joseph, concerning the sheaves Ge 37:5-10
Of Midianite concerning the cake of barley Jud 7:13
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
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 · perfect first person common singularAVqp1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | N-ms | Suff — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp3ms