Daniel 2:29 — Word Study
WLCאַ֣נְתְּ מַלְכָּ֗א רַעְיוֹנָךְ֙ עַל־ מִשְׁכְּבָ֣ךְ סְלִ֔קוּ מָ֛ה דִּ֥י לֶהֱוֵ֖א אַחֲרֵ֣י דְנָ֑ה וְגָלֵ֧א רָזַיָּ֛א הוֹדְעָ֖ךְ מָה־ דִ֥י לֶהֱוֵֽא׃
BSAAs youʼantâh [O king, Your Majesty] lay onʻal your bedmishkab [couch, place of rest] O kingmelek [ruler, monarch] your thoughtsraʻyôwn [mental conceptions, ideas] turnedçᵉliq tomâh the futureʼachar [what will come to pass, hereafter] and the Revealergᵉlâh of Mysteriesrâz [he that revealeth secrets, unveiler of secrets] made known to youyᵉdaʻ whatmâh [that which, things] will happenhâvâʼ [come to pass, take place]
| Greek | English | Parsing |
|---|---|---|
| אַ֣נְתְּ | you | Pronoun |
| מַלְכָּ֗א | king O | Noun common both singular determined, particle |
| רַעְיוֹנָךְ֙ | thought[s] your | Noun common both singular construct, suffix |
| עַל־ | on | Preposition |
| מִשְׁכְּבָ֣ךְ | bed your | Noun common both singular construct, suffix |
| סְלִ֔קוּ | they came up | Verb, Qal, perfect third person masculine plural |
| מָ֛ה | what | Pronoun |
| דִּ֥י | that | Conjunction |
| לֶהֱוֵ֖א | it will be | Verb, Qal, imperfect third person masculine singular |
| אַחֲרֵ֣י | after | Noun common, masculine plural construct |
| דְנָ֑ה | this | Particle |
| וְגָלֵ֧א | and [one who] reveals | Conjunction, verb qal participle (active) masculine singular |
| רָזַיָּ֛א | secrets | Noun common masculine plural determined, particle |
| הוֹדְעָ֖ךְ | he has made known to you | Verb hiphil perfect third person masculine singular, suffix |
| מָה־ | what | Pronoun |
| דִ֥י | that | Conjunction |
| לֶהֱוֵֽא׃ | it will be | Verb, Qal, imperfect third person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen. |
| KJV | As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. |
| ASV | as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass. |
| YLT | Thou, O king, thy thoughts on thy bed have come up [concerning] that which [is] to be after this, and the Revealer of secrets hath caused thee to know that which [is] to be. |
| WEB | “As for you, O king, your thoughts came on your bed, what should happen hereafter; and he who reveals secrets has made known to you what will happen. |
| BBE | As for you, O King, the thoughts which came to you on your bed were of what will come about after this: and the unveiler of secrets has made clear to you what is to come. |
Where they part company is מָה־ — see How Translations Differ.
The sentence has a main clause followed by two subordinate clauses, creating a clear progression from the king's thoughts to the divine revelation.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbמָה
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 2:29
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 Interpretation of Nebuchadnezzar's Dreamgenerated
Daniel 2:29 recounts how King Nebuchadnezzar, while lying on his bed, contemplated what would come to pass in the future. God, the Revealer of Mysteries, then made known to him the events that were to unfold. This moment is pivotal as it sets the stage for the interpretation of the king's dream, demonstrating God's sovereignty over history and His ability to reveal hidden truths to His chosen servants.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 38:10 | This is what the Lord GOD says: On that day, thoughts will arise in your mind, and you will devise an evil plan. |
| 2 | Daniel 2:22–28 | He reveals the deep and hidden things; He knows what lies in darkness, and light dwells with Him. |
| 3 | Amos 4:13 | For behold, He who forms the mountains, who creates the wind and reveals His thoughts to man, who turns the dawn to darkness and strides on the heights of the earth— the LORD, the God of Hosts, is His name.” |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — גָלֵ֧א, ga.Le'generated
The verb גָלֵ֧א (ga.le') means 'to reveal' and is used in the context of making something known that was previously hidden. It emphasizes the act of disclosure, particularly of secrets or mysteries.
In this verse, it conveys that God has revealed important truths to Nebuchadnezzar, highlighting the divine source of knowledge and understanding regarding future events.
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 uses revealer of mysteries, which is consistent with the KJV and ASV.
Where others part company with the BSB, they do so over the rendering of מָה־ — what (KJV, ASV) versus that which (LSV, YLT) and things (NETB, ULB).
Sentence Structuregenerated
The main verb of the verse is גָלֵ֧א, He reveals, which governs the entire clause. The structure includes a series of phrases that describe the actions and subjects involved, indicating a complex relationship between the king's thoughts and the divine revelation.
The sentence is built around the king's contemplation and God's response, with the order emphasizing the transition from the king's thoughts to the revelation provided by God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew גָלֵ֧א is rendered as ἀνακαλύπτων, meaning 'revealing'. This choice emphasizes the act of uncovering hidden truths, aligning with the original Hebrew intent to communicate divine knowledge.
The translation reflects a broader understanding of revelation, where the act of uncovering is not just about knowledge but about the divine authority behind it.
In plain words — the whole versegenerated
Daniel 2:29 tells us that while King Nebuchadnezzar was lying on his bed, he was thinking about what would happen in the future. God, who reveals mysteries, made known to him what was to come. This shows God's power to disclose hidden truths.
Frequently Asked Questionsgenerated
It signifies that God has the authority and ability to disclose hidden truths and future events to those He chooses, as demonstrated in the case of Nebuchadnezzar.
As a ruler, he was likely concerned about the stability of his kingdom and what lay ahead, prompting his thoughts during a time of rest.
It illustrates that God is in control of future events and chooses to reveal His plans to humanity, as He did with Nebuchadnezzar.
Daniel acts as the interpreter of the dream, conveying God's message to the king, thereby serving as a mediator between God and Nebuchadnezzar.
Reflection Questionsgenerated
- How can I be more aware of the ways God reveals truths in my life?
- What does it mean for me to trust in God's plan for the future?
- In what ways can I seek understanding of the mysteries of faith, as Daniel did?
- How can I prepare myself to receive revelations from God?
The early church on this verse — how the Fathers read it
The early church fathers, including Hippolytus and Jerome, referenced this verse to discuss the significance of the king's thoughts and God's revelation.
"As for thee, O king, thy thoughts." For the king, on making himself master of the land of Egypt, and getting hold of the country of Judea, and carrying off the people, thought upon his bed what should be after these things;Early Church Fathers on Daniel 2 →
Verse 29. "Thou, O king, didst begin to meditate upon thy bed as to what should come to pass hereafter." Instead of the true reading the Septuagint alone inserts the translation "in the last days" after the "hereafter." But if it be read…Early Church Fathers on Daniel 2 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 2:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAs for thee, O king,.... So far as thou hast any concern in this matter, or with respect to thee, the following was thy case; these the circumstances and situation in which thou wert: thy thoughts
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAs for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.
Read Robert Jamieson on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:29 As for thee, O king, thy thoughts came [into thy mind] upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.Ver. 29. Thy thoughts came into thy mind upon thy bed.] Kingdoms have their cares, crowns are stuffed with thorns. These thoughts in the text were preparatory to the ensuing dream, the chief efficient or author whereof was God. And he that revealeth secrets maketh known to thee.] Yea, maketh thee a conduit of divine revelation to the Church.
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) Hereafter—i.e., in the course of history, not only in the Messianic days.
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges29. came into thy mind] lit. came up,—the corresponding Heb. word followed by ‘upon the heart,’ being a Heb. idiom for occur to, be thought of by: cf. 2Es 3:1; and see Isaiah 65:17; Jeremiah 3:16; Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35; Jeremiah 44:21; Jeremiah 51:50; Acts 7:23. The king, as he lay awake at night, was meditating on the future, speculating, it may be, upon the future destinies of his kingdom, or the success of his projects for the beautification of his capital; and the dream, it seems to be implied, was the form into which, under Providence, his thoughts gradually shaped themselves. In a dream, the images and impressions, which the mind, while in a waking state, has…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAs for thee, O king, thy thoughts came into thy mind upon thy bed - Margin, “up;” that is, thy thoughts ascended. The Chaldee is, “thy thoughts ascended” - סלקוּ selı̂qû.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible27-30. The one God of heaven, who has power in Babylonia as well as in Palestine, has chosen to reveal his will to Nebuchadnezzar, and the secret of its meaning, which the wise men were correct in
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
As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen.
“As for you, O king, your thoughts came on your bed, what should happen hereafter; and he who reveals secrets has made known to you what will happen.
As you lay on your bed, O king, your thoughts turned to the future, and the Revealer of Mysteries made known to you what will happen.
“As for you, O king, while you were in your bed your thoughts turned to future things. The revealer of mysteries has made known to you what will take place.
Tyndale line
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.
as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass.
as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets hath made known to thee what shall come to pass.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass.
O King, when thou wast in thy bedde, thoughts came into thy mind, what should come to passe hereafter, and he that reueyleth secretes, telleth thee, what shall come.
Strictly literal
— as for thee, O king, thy thoughts arose upon thy bed, what should come to pass hereafter; and he that revealeth secrets hath made known to thee what shall come to pass.
Thou, O king, thy thoughts on thy bed have come up [concerning] that which [is] to be after this, and the Revealer of secrets hath caused thee to know that which [is] to be.
You, O king, your thoughts on your bed have come up [concerning] that which [is] to be after this, and the Revealer of secrets has caused you to know that which [is] to be.
As for thee, O king, thy thoughts, when thou wast on thy couch, rose [within thee] concerning what is to come to pass hereafter; and the Revealer of secrets hath made known to thee what is to come to pass.
As for you, king, your thoughts on your bed were about things to come, and the one who reveals mysteries has made known to you what is about to happen.
From the Latin
Thou, O king, didst begin to think in thy bed, what should come to pass hereafter: and he that revealeth mysteries shewed thee what shall come to pass.
Simplified
As Your Majesty lay there, your thoughts turned to the future, and the revealer of mysteries showed you what would take place.
As for you, O King, the thoughts which came to you on your bed were of what will come about after this: and the unveiler of secrets has made clear to you what is to come.
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 largely agree in content, though the scrolls contain some restored words. Both texts convey the same essential message regarding the king's thoughts and the divine revelation.
אַ֣נְתְּ מַלְכָּ֗א רַעְיוֹנָךְ֙ עַל־ מִשְׁכְּבָ֣ךְ סְלִ֔קוּ מָ֛ה דִּ֥י לֶהֱוֵ֖א אַחֲרֵ֣י דְנָ֑ה וְגָלֵ֧א רָזַיָּ֛א הוֹדְעָ֖ךְ מָה־ דִ֥י לֶהֱוֵֽא׃
14 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.
אנת מלכ א רעיוני׳ך על משכב׳ך סלקו מה די להוא [אחרי] [דנה] וגלא רזי א הודע׳ך מה די להוא
16 words on the leather — 1 partly restored, 2 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 2:29
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.
אנתה (antah) is an Aramaic word meaning 'thou' or 'you,' specifically in the second person singular form. It corresponds to the Hebrew word אתה (attah, Strong's H859). The term appears in the context of addressing someone directly, and is noted for its peculiar usage in Biblical Aramaic.
אנתה Kt 14 (i.e. אַנְתָּה, peculiar to BAram.) pr.2ms. thou
base
H607 אנתה, אַנְתָּה
607 'antah an-taw'
(Aramaic) corresponding to 859; thou:--as for thee, thou.
see HEBREW for 0859
אַנְתָּה (an.tah) — you.
you, thou (second pers. sing.)
Aramaic of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Adj — PronounAPp2ms
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
רַעְיוֹן (ra'yown) refers to a mental conception or thought, derived from the Aramaic root related to striving. The entries consistently emphasize its meaning as a form of cogitation or mental grasp.
[רַעְיוֹן] n.m. thought
base
H7476 רַעְיוֹן
7476 ra`yown rah-yone'
(Aramaic) corresponding to 7475; a grasp. i.e. (figuratively)
mental conception:--cogitation, thought.
see HEBREW for 07475
רַעְיוֹן (ra.yon) — thought.
thought
Aramaic of ra.yon (רַעְיוֹן "striving" H7475)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj — PrepositionAR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
מִשְׁכַּב (mishkab) refers to a bed or couch. It is noted in both Hebrew and Aramaic contexts, with the Aramaic form being מִשְׁכָּב (mishkav). The entries consistently define it as a place for lying down.
[מִשְׁכַּב] n.[m.] couch, bed
base
H4903 מִשְׁכַּב
4903 mishkab mish-kab'
(Aramaic) corresponding to 4904; a bed:--bed.
see HEBREW for 04904
מִשְׁכַּב (mish.kav) — bed.
couch, bed
Aramaic of mish.kav (מִשְׁכָּב "bed" H4904)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2ms
סְלֵק (seliq) is a Hebrew verb meaning to ascend or come up. It has various forms, including the P'al (to come up) and P'il (to come up). The entries indicate that it can also imply lifting or being taken up, showing a range of meanings related to upward movement.
[סְלֵק] vb. come up
Pe. come up
Haph. lift, take up
Hoph. be taken up
base
H5559 סְלֵק, נְסַק, סְלִק
5559 cliq sel-eek'
(Aramaic) a primitive root; to ascend:--come (up).
סְלֵק (se.liq) — to ascend.
1) to ascend, come up
1a) (P'al) to come up
1b) (P'il) to come up
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
מָה (mah) is an interrogative and indefinite pronoun meaning 'what?' or 'whatever.' It can also express inquiries like 'how?' or 'why?'. The word is noted in both Hebrew and Aramaic contexts, with a range that includes various forms of questioning.
מָה, (מָא) pron.interr. and indef. what?
base
H4101 מָה, (מָא) pron. interr. and indef. what?
4101 mah maw
(Aramaic) corresponding to 4100:--how great (mighty), that
which, what(-soever), why.
see HEBREW for 04100
מָה (mah) — what?.
1) what, whatever
1a) what?
1b) whatever, what, whatsoever
1c) how?, why?, wherefore? (with prefixes)
Adj — PronounAPi
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person masculine singularAVqi3ms
אַחַר (*achar*) means 'after' and is used as a preposition. It corresponds to the Aramaic form of the same word. The entries indicate that it is related to Strong's H310, which also means 'after.' There are no significant disagreements among the lexicons.
[אחר] prep. after
base
H311 אחר, אַחַר
311 'achar akh-ar'
(Aramaic) corresponding to 310; after:--(here-)after.
see HEBREW for 0310
אַחַר (a.char) — after.
after
Aramaic of a.char (אַחַר "after" H0310A)
Adj — Noun common · masculine plural constructANcmpc
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
גְּלָא (glah) means to reveal, with nuances including revealing secrets and taking into exile. It is built from the root that also relates to carrying away. The entries indicate its use in both a general sense of revelation and a specific context of exile.
[גְּלָא, גְּלָה] vb. reveal
Pe. reveal secrets
Pᵉ‛îl revealed
Haph. take into exile
base
H1541 גְּלָא, גְּלָה reveal
1541 glah ghel-aw'
(Aramaic) or glat (Aramaic) {ghel-aw'}; corresponding to
1540:--bring over, carry away, reveal.
see HEBREW for 01540
גְּלָא (ge.lah) — to reveal.
1) to reveal
1a) (P'al) to reveal (secrets), be revealed
1b) (Aphel) to take into exile
Adj | V-Qal — 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 masculine plural determined · particleANcmpd/Ta
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 | Suff — Verb hiphil perfect third person masculine singular · suffixAVhp3ms/Sp2ms
מָה (mah) is an interrogative and indefinite pronoun meaning 'what?' or 'whatever.' It can also express inquiries like 'how?' or 'why?'. The word is noted in both Hebrew and Aramaic contexts, with a range that includes various forms of questioning.
מָה, (מָא) pron.interr. and indef. what?
base
H4101 מָה, (מָא) pron. interr. and indef. what?
4101 mah maw
(Aramaic) corresponding to 4100:--how great (mighty), that
which, what(-soever), why.
see HEBREW for 04100
מָה (mah) — what?.
1) what, whatever
1a) what?
1b) whatever, what, whatsoever
1c) how?, why?, wherefore? (with prefixes)
Adj — PronounAPi
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms