Daniel 2:27 — Word Study
WLCעָנֵ֧ה דָנִיֵּ֛אל קֳדָ֥ם מַלְכָּ֖א וְאָמַ֑ר רָזָה֙ דִּֽי־ מַלְכָּ֣א שָׁאֵ֔ל לָ֧א חַכִּימִ֣ין אָֽשְׁפִ֗ין חַרְטֻמִּין֙ גָּזְרִ֔ין יָכְלִ֖ין לְהַֽחֲוָיָ֥ה לְמַלְכָּֽא׃
BSADanielDânîyêʼl [the prophet, God's judge] answeredʻănâh the kingmelek ◂Nolâʼ [none, not one] wise manchakkîym [intelligent, discerning] enchanterʼashshâph [magician, sorcerer] mediumcharṭôm [one who consults spirits] or magiciangᵉzar [astrologer, soothsayer] canyᵉkêl explainchăvâʼ [reveal, show] to the kingmelek the mysteryrâz [secret, hidden truth] of whichdîy [that, the thing] [he]melek inquiresshᵉʼêl [asks, requests]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֧ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| דָנִיֵּ֛אל | Daniel | Noun proper masculine |
| קֳדָ֥ם | before | Noun common, both singular construct |
| מַלְכָּ֖א | king the | Noun common both singular determined, particle |
| וְאָמַ֑ר | and [was] saying | Conjunction, verb qal participle (active) masculine singular |
| רָזָה֙ | secret the | Noun common both singular determined, particle |
| דִּֽי־ | which | Conjunction |
| מַלְכָּ֣א | king the | Noun common both singular determined, particle |
| שָׁאֵ֔ל | [is] asking | Verb, Qal, participle (active) masculine singular |
| לָ֧א | not | Particle |
| חַכִּימִ֣ין | wise men | Adj |
| אָֽשְׁפִ֗ין | conjurers | Noun common, masculine plural absolute |
| חַרְטֻמִּין֙ | magicians | Noun common, masculine plural absolute |
| גָּזְרִ֔ין | astrologers | Verb, Qal, participle (active) masculine plural |
| יָכְלִ֖ין | [are] being able | Verb, Qal, participle (active) masculine plural |
| לְהַֽחֲוָיָ֥ה | to declare | Preposition, verb hiphil infinitive construct common |
| לְמַלְכָּֽא׃ | to king the | Preposition, noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Daniel answered the king, “No wise man, enchanter, medium, or magician can explain to the king the mystery of which he inquires. |
| KJV | Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; |
| ASV | Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, show unto the king; |
| YLT | Daniel hath answered before the king and said, 'The secret that the king is asking, the wise men, the enchanters, the scribes, the soothsayers, are not able to shew to the king; |
| WEB | Daniel answered before the king, and said, “The secret which the king has demanded can’t be shown to the king by wise men, enchanters, magicians, or soothsayers; |
| BBE | Then Daniel said in answer to the king, No wise men, or users of secret arts, or wonder-workers, or readers of signs, are able to make clear to the king the secret he is searching for; |
Where they part company is לָ֧א — see How Translations Differ.
The sentence consists of a main clause followed by a negation phrase that lists those who cannot provide the explanation, culminating in the object of inquiry.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּנִיֵּאל
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 2:27
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 Interprets the King's Dreamgenerated
Daniel 2:27 describes Daniel's response to King Nebuchadnezzar's request for the interpretation of his dream. After the king asks if anyone can reveal the meaning behind the dream, Daniel asserts that no wise men or magicians can explain the mystery. This sets the stage for Daniel to later reveal that only God can disclose such secrets, emphasizing the divine authority behind the interpretation of dreams.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:2–10 | So the king gave orders to summon the magicians, enchanters, sorcerers, and astrologers to explain his dreams. When they came and stood before the king, |
| 2 | Daniel 5:7–8 | The king called out for the enchanters, astrologers, and diviners to be brought in, and he said to these wise men of Babylon, “Whoever reads this inscription and tells me its interpretation will be clothed in purple and have a gold chain placed around his neck, and he will be made the third highest ruler in the kingdom.” |
| 3 | Job 5:12–13 | He thwarts the schemes of the crafty, so that their hands find no success. |
| 4 | Isaiah 19:3 | Then the spirit of the Egyptians will be emptied out from among them, and I will frustrate their plans, so that they will resort to idols and spirits of the dead, to mediums and spiritists. |
| 5 | Isaiah 44:25 | who foils the signs of false prophets and makes fools of diviners, who confounds the wise and turns their knowledge into nonsense, |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — עָנֵ֧ה, 'a.Nehgenerated
The word עֲנָה (anah) is a Qal participle, meaning 'to answer' or 'to respond.' It indicates a direct reply to a question or inquiry, reflecting Daniel's role as a prophet who communicates God's messages.
In this context, Daniel's use of the word emphasizes his position as a spokesperson for God, contrasting human wisdom with divine revelation. His response is not just an answer but a declaration of the limitations of earthly wisdom.
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 explain, and so do the KJV and ASV, maintaining the same meaning across these versions.
Where others part company with the BSB is in the rendering of לָ֧א — not (LSV, ULB, YLT) versus none (DRA). This reflects a slight variation in emphasis, but the essential meaning remains consistent.
Sentence Structuregenerated
Daniel's response is governed by the finite verb עָנֵ֧ה, he answered, which introduces the main clause. The structure includes a series of noun phrases that list the various types of wise men and magicians, culminating in the assertion that they cannot explain the mystery.
The order of the Hebrew words places emphasis on the negation, highlighting that no wise man, enchanter, medium, or magician is capable of providing the interpretation the king seeks.
Septuagint Backgroundgenerated
The Septuagint translates עֲנָה as ἀπεκρίθη (apekrithē), meaning 'he answered.' This choice aligns with the Hebrew meaning of responding, maintaining the context of Daniel's reply to the king.
The Greek word μυστήριον (mystērion) for רָזָה broadens the concept of 'mystery,' suggesting a deeper understanding of hidden truths, which may not be easily accessible to human wisdom.
In plain words — the whole versegenerated
Daniel 2:27 tells us that Daniel answered King Nebuchadnezzar, stating that no wise men, enchanters, mediums, or magicians could explain the mystery the king was asking about. This highlights the limitations of human wisdom compared to divine knowledge.
Frequently Asked Questionsgenerated
Daniel is emphasizing that human wisdom and knowledge are insufficient to uncover divine truths, which only God can reveal.
By listing wise men, enchanters, mediums, and magicians, Daniel underscores the futility of relying on human sources for understanding divine mysteries.
Daniel's response sets the stage for him to reveal God's interpretation, demonstrating that true understanding comes from divine revelation rather than human insight.
This verse illustrates the theme of God's sovereignty and the limitations of earthly powers, a central message throughout the Book of Daniel.
Reflection Questionsgenerated
- In what ways have I relied on my own understanding instead of seeking divine guidance?
- How can I recognize the limits of human wisdom in my own life?
- What mysteries in my life do I need to bring to God for understanding?
- How can I better prepare myself to hear and understand God's revelations?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse to emphasize the distinction between divine knowledge and human wisdom, illustrating the limitations of earthly sources in understanding heavenly mysteries.
"Cannot the wise men, the magicians." He instructs the king not to seek an explanation of heavenly mysteries from earthly men, for they shall be accomplished in their due time by God.Early Church Fathers on Daniel 2 →
Verse 27. "As for the secret for which the king is asking, neither the wise men nor the magi nor the soothsayers nor the diviners are able to declare it to the king." In place of diviners (haruspices), as we have rendered it,Early Church Fathers on Daniel 2 →
The one who interprets what another has seen is more a prophet than the one who had seen.… Less a prophet is he who … sees in spirit only the signs of the things signified,Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleDaniel answered in the presence of the king,.... Boldly, and without fear: and said, the secret which the king hath demanded: so he calls it, to show that it was something divine, which came from
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryDaniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; Daniel
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe reckons up here all sorts of divination, to show that divine things, and the secrets of God, cannot be comprehended by man without special revelation; and that those who presume to do it arrogate too much to themselves, and that it is too tyrannical to require it of any, and that upon pain of death; for, saith Daniel, they cannot do it.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:27 Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise [men], the astrologers, the magicians, the soothsayers, shew unto the king; Ver. 27. The secret which the king hath demanded cannot the wise men … show unto thee.] And therefore thou hast done amiss, first in seeking to them, next in slaying them, though God hath a holy hand in it for their just punishment.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(27) The secret . . .—In this and the next verse Daniel justifies the astonishment of the king, and explains to him that what the wise men had stated was perfectly true. The “gods whose dwelling was with flesh” (see Note on Daniel 2:11) could not reveal the secret, but there was a God in heaven who had made it known. Daniel here teaches us what Scripture lays down elsewhere (Genesis 20:3; Genesis 41:16; Genesis 41:25; Genesis 41:28; Numbers 22:35), that all power of prediction is to be excluded from heathen gods, and is possessed by wise men only so far as they acquire it through the God of heaven.
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Cannot the wise men] Cannot your own able men, aided by your gods, tell you the secret? This question was necessary in order that the king might see the foolishness of depending on the one, or worshipping the other. The soothsayers] One of our old words: "The tellers of truth:" but גזרין gazerin is the name of another class of those curious artists, unless we suppose it to mean the same as the CHALDEANS, Daniel 2:2. They are supposed to be persons who divined by numbers, amulets, &c. There are many conjectures about them, which, whatever learning they show, cast little light upon this place.
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges27. in the presence of] before (R.V.), as Daniel 2:9. demanded] simply asked, which is all that ‘demand’ formerly expressed. ‘Like Fr. demander, to ask, simply; not as now in the stronger sense of “to ask with authority, or as a right,” ’ (W. A. Wright, Bible Word-book, s.v.). So Exodus 5:14; 2 Samuel 11:7; Job 38:3. ‘Demand’ in the modern sense would suit these passages; but the Hebrew word used is the one that ordinarily means ‘ask.’ can neither wise men, enchanters (Daniel 2:2), magicians, nor determiners (of fates) declare unto the king] The terms are all indefinite in the original. ‘Determiners’ (also Daniel 4:4, Daniel 5:7; Daniel 5:11), viz. of future destinies, whether by…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleDaniel answered in the presence of the king, and said, The secret which the king hath demanded, cannot the wise men ... show unto the king - Daniel regarded it as a settled and indisputable point
Read Albert Barnes 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
Daniel answered the king, “No wise man, enchanter, medium, or magician can explain to the king the mystery of which he inquires.
Daniel answered before the king, and said, “The secret which the king has demanded can’t be shown to the king by wise men, enchanters, magicians, or soothsayers;
Daniel answered the king, “No wise man, enchanter, medium, or magician can explain to the king the mystery of which he inquires.
Daniel replied to the king, “The mystery that the king is asking about is such that no wise men, astrologers, magicians, or diviners can possibly disclose it to the king.
Tyndale line
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, show unto the king;
Daniel answered before the king, and said, The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, shew unto the king;
Daniel answered in the presence of the king, and said, The secret which the king hath demanded, the wise men , the astrologers, the magicians, the sooth-sayers, cannot show to the king;
Daniel answered in the presence of the King, and sayd, The secret which the King hath demanded, can neither the wise, the astrologians, the inchanters, nor the southsayers declare vnto the King.
Strictly literal
Daniel answered in the presence of the king and said, The secret that the king hath demanded cannot the wise men, the magicians, the scribes, the astrologers, shew unto the king;
Daniel hath answered before the king and said, 'The secret that the king is asking, the wise men, the enchanters, the scribes, the soothsayers, are not able to shew to the king;
Daniel has answered before the king and said, “The secret that the king is asking, the wise men, the enchanters, the scribes, the soothsayers, are not able to show to the king;
Daniel answered in the presence of the king, and said, The secret which the king hath demanded no wise men, astrologers, magicians, or soothsayers, can tell unto the king;
Daniel answered the king and said, “The mystery that the king has asked about cannot be revealed by those who have wisdom, nor by those who claim to speak with the dead, nor by magicians, and not by astrologers.
From the Latin
And Daniel made answer before the king, and said: The secret that the king desireth to know, none of the wise men, or the philosophers, or the diviners, or the soothsayers can declare to the king.
Simplified
“No wise men or enchanters or magicians or diviners can explain the mystery Your Majesty wants to know,” Daniel replied.
Then Daniel said in answer to the king, No wise men, or users of secret arts, or wonder-workers, or readers of signs, are able to make clear to the king the secret he is searching for;
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 Dead Sea Scrolls show agreement in the core content of this verse, although the scrolls contain some editorial restorations. The Septuagint offers a different word order and phrasing but retains the essential message of Daniel's response.
עָנֵ֧ה דָנִיֵּ֛אל קֳדָ֥ם מַלְכָּ֖א וְאָמַ֑ר רָזָה֙ דִּֽי־ מַלְכָּ֣א שָׁאֵ֔ל לָ֧א חַכִּימִ֣ין אָֽשְׁפִ֗ין חַרְטֻמִּין֙ גָּזְרִ֔ין יָכְלִ֖ין לְהַֽחֲוָיָ֥ה לְמַלְכָּֽא׃
11 of the 17 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 דניאל קדם מלכ [א] ואמר רז א די [מלכ] [א] [שאל] [לא] חכימין אשפין חרטמים גזרין יכלין להחויה למלכ א
16 words on the leather — 5 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 2:27
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
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 — Noun proper masculineANpm
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…
קֳדָם (qodam) primarily means 'before' or 'in front of.' It is used in various contexts, including indicating position or time. The entries indicate its Aramaic roots and its connection to another Hebrew word, קָדַם (H6924). Daniel 7:13 is specifically noted for its use.
[קֳדָם] 42 prep. before
base
H6925 קֳדָם, קְדָם
6925 qodam kod-awm'
(Aramaic) or qdam (Aramaic) (Daniel 7:l3) {ked-awm'};
corresponding to 6924; before:--before, X from, X I
(thought), X me, + of, X it pleased, presence.
see HEBREW for 0l3
see HEBREW for 06924
קֳדָם (qo.dam) — before.
1) before, in front of
1a) before
1b) from before
ANcbsc — Noun common · both singular constructANcbsc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
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
רָז (raz) refers to a mystery or secret, derived from an unused Aramaic root that likely means to hide or attenuate. The entries emphasize its figurative use, indicating something concealed or not easily understood.
H7328 רָז
7328 raz rawz
(Aramaic) from an unused root probably meaning to attenuate,
i.e. (figuratively) hide; a mystery:--secret.
רָז (raz) — mystery.
secret
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
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
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
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…
שְׁאֵל (sh'el) means to ask or request. It can refer to asking for something or inquiring about a matter. The word is related to the Hebrew root found in H7592, which also conveys similar meanings. There are no noted disagreements among the lexicons regarding its definition.
שְׁאֵל vb. ask (v. BH [v.ag.aa]);—Pe.
ask for, request
inquire about, for
base
H7593 שְׁאֵל ask (v. BH [7592]);—Pe. . ask for, request
. inquire about, for
7593 sh'el sheh-ale'
(Aramaic) corresponding to 7592:--ask, demand, require.
see HEBREW for 07592
שְׁאֵל (she.el) — to ask.
1) to ask
1a) (P'al)
1a1) to ask for, request
1a2) to enquire for or about
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
Adj — ParticleATn
חַכִּים (chakkiym) means 'wise' and refers to a wise man or a Magian. It is derived from a root associated with wisdom, specifically noted in Strong's H2449. The term appears in contexts that emphasize wisdom.
[חַכִּים] 14 n.m. wise man
base
H2445 חַכִּים
2445 chakkiym khak-keem'
(Aramaic) from a root corresponding to 2449; wise, i.e. a
Magian:--wise.
see HEBREW for 02449
חַכִּים (chak.kim) — wise.
wise man, wise
Adj — AdjAAampa
wiz'-men: In addition to the uses of "wise" specified in the article WISDOM, the adjective is employed occasionally as the technical description of men who are adepts in magic, divination, etc. (e.g. in Ge 41:8; Ex 7:11; Es 1:13; Da 2:27; 5:15). Naturally, however, in the ancient world the boundary between genuine knowledge and astrology, etc., was exceedingly vague, and it was never denied that real knowledge could be gained along lines that we know to be futile. So the initiation of Moses into all the wisdom of the Egyptians (Ac 7:22) or of Daniel into all the learning of the Chaldeans (
Wise men
Mentioned in Dan. 2:12 included three classes, (1) astrologers, (2) Chaldeans, and (3) soothsayers. The word in the original (hakamim) probably means “medicine men. In Chaldea medicine was only a branch of magic. The “wise men” of Matt. 2:7, who came from the East to Jerusalem, were magi from Persia or Arabia.
[MAGI]
→ Of Egypt Ge 41:8,24; Ex 7:11
→ Solomon 1Ki 4:29-34
אָשַׁף (ashshaph) refers to a conjurer or enchanter, with connections to the Aramaic term for 'enchanter' as well. The entries indicate its use in contexts related to astrology and necromancy, although specific verse references are not provided.
אָשַׁף n.m. conjurer, enchanter
base
H826 אָשַׁף, אַשָּׁף
826 'ashshaph ash-shawf'
(Aramaic) corresponding to 825:--astrologer.
see HEBREW for 0825
אָשַׁף (ash.shaph) — enchanter.
conjurer, enchanter, (CLBL) necromancer
Aramaic of ash.shaph (אַשָּׁף "enchanter" H0825)
Adj — Noun common · masculine plural absoluteANcmpa
חַרְטֹם (chartom) is an Aramaic word meaning 'magician' or 'magician-astrologer.' It is derived from a related term, חַרְטֹם (char.tom), which also means 'magician.' The entries consistently identify this word as referring to practitioners of magic.
חַרְטֹם n.m. magician
base
H2749 חַרְטֹם
2749 chartom khar-tome'
(Aramaic) the same as 2748:--magician.
see HEBREW for 02748
חַרְטֹם (char.tom) — magician.
magician, magician-astrologer
Aramaic of char.tom (חַרְטֹם "magician" H2748)
Adj — Noun common · masculine plural absoluteANcmpa
Magicians
Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or “revealers of secret things.”
גְּזַר (gzar) means to cut or determine. It can refer to the act of cutting out, as well as to a determiner in the participle form. The word appears in various grammatical forms, including the P'al and Ithp'al, indicating different nuances of cutting or being cut out.
[גְּזַר] vb. cut, (divide,) determine
Pe. determiners
Hithpe. a stone was cut out
base
H1505 גְּזַר
1505 gzar ghez-ar'
(Aramaic) corresponding to 1504; to quarry; determine:--cut
out, soothsayer.
see HEBREW for 01504
גְּזַר (ge.zar) — to determine.
1) to cut, determine
1a) (P'al) determiner (participle)
1b) (Ithp'al) to be cut out
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
Men who pretended to foretell future events by means of astronomical observations. It was fancied that the stars and planets had an influence, for good or for evil, on human affairs, and that certain aspects and relative positions of the heavenly bodies were full of meaning to those who had skill to interpret them, Da 2:2. These superstitions were prevalent among the Chaldeans, Assyrians, Egyptians, Phoenicians, and Arabians, and were closely connected with the worship of the sun, moon, and stars, De 4:19 17:3 2Ki 23:5,12 Jer 19:13 Eze 8:16 Zep 1:5. They were thus…
יְכִל (yekil) means 'to be able' or 'to prevail.' It appears in Aramaic contexts, particularly in the book of Daniel. The entries indicate that it conveys the idea of capability or ability, but they do not provide significant disagreement on its meaning.
יְכִל vb. be able (Dn)
base
H3202 יְכִל, יְכֵל, יְכִיל
3202 ykel yek-ale'
(Aramaic) or ykiyl (Aramaic) {yek-eel'}; to 3201:--be able,
can, couldest, prevail.
see HEBREW for 03201
יְכִל (ye.khel) — be able.
1) to be able
1a) (P'al)
1a1) to be able
1a2) to prevail
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
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."
חֲוָה (chava') is a verb meaning 'to show' or 'to declare.' It has forms in both the Pael and Aphel stems, indicating actions like interpreting or informing. The term appears in Aramaic and corresponds to another Hebrew root, חָוָה (H2331), which also relates to the concept of showing.
[חֲוָה] vb. Pa. Haph. declare
base
H2324 חֲוָה, חֲוָא
2324 chava' khav-aw'
(Aramaic) corresponding to 2331; to show:--shew.
see HEBREW for 02331
חֲוָה (cha.vah) — to show.
1) to show, interpret, explain, inform, tell, declare
1a) (Pael) to show, interpret
1b) (Aphel) to show
Adj | V-Hiphil-Inf-a — Preposition · verb hiphil infinitive construct commonAR/Vhcc
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 | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/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…