Daniel 2:9 — Word Study
WLCדִּ֣י הֵן־ חֶלְמָא֩ לָ֨א תְהֽוֹדְעֻנַּ֜נִי חֲדָה־ הִ֣יא דָֽתְכ֗וֹן וּמִלָּ֨ה כִדְבָ֤ה וּשְׁחִיתָה֙ הִזְדְּמִנְתּוּן֙ לְמֵאמַ֣ר קָֽדָמַ֔י עַ֛ד דִּ֥י עִדָּנָ֖א יִשְׁתַּנֵּ֑א לָהֵ֗ן חֶלְמָא֙ אֱמַ֣רוּ לִ֔י וְֽאִנְדַּ֕ע דִּ֥י פִשְׁרֵ֖הּ תְּהַחֲוֻנַּֽנִי׃
BSAIfhên ◂you do notlâʼ tell meyᵉdaʻ the dreamchêlem [reveal to me the vision] [there] ishûwʼ [only] onechad decree for youdâth [law, judgment] You have conspiredzᵉman△ [agreed together, plotted] to speakʼămar before meqŏdâm falsekᵉdab△ [lying, deceitful] and fraudulentshᵉchath [corrupt, twisted] wordsmillâh hopingʻad [expecting, trusting] the situationʻiddân will changeshᵉnâʼ [be altered, transformed] Thereforehên tellʼămar the dreamchêlem [make known to me the vision] and I will knowyᵉdaʻ▸ [be certain, understand] thatdîy you can give mechăvâʼ its interpretationpᵉshar [explanation, meaning]
| Greek | English | Parsing |
|---|---|---|
| דִּ֣י | that | Conjunction |
| הֵן־ | if | Conjunction |
| חֶלְמָא֩ | dream the | Noun common both singular determined, particle |
| לָ֨א | not | Particle |
| תְהֽוֹדְעֻנַּ֜נִי | you will make known to me | Verb hiphil imperfect second person masculine plural, suffix |
| חֲדָה־ | [is] one | Adj |
| הִ֣יא | it | Pronoun |
| דָֽתְכ֗וֹן | decree your | Noun common both singular construct, suffix |
| וּמִלָּ֨ה | and a word | Conjunction, noun common feminine singular absolute |
| כִדְבָ֤ה | a lie | Noun common, feminine singular absolute |
| וּשְׁחִיתָה֙ | and corrupt | Conjunction, verb feminine singular |
| הִזְדְּמִנְתּוּן֙ | you have agreed together | Verb plural, second person masculine plural |
| לְמֵאמַ֣ר | to say | Preposition, verb qal infinitive construct common |
| קָֽדָמַ֔י | before me | Noun common both plural construct, suffix |
| עַ֛ד | until | Preposition |
| דִּ֥י | that | Conjunction |
| עִדָּנָ֖א | time the | Noun common both singular determined, particle |
| יִשְׁתַּנֵּ֑א | it will be changed | Verb, Pual, imperfect third person masculine singular |
| לָהֵ֗ן | therefore | Conjunction |
| חֶלְמָא֙ | dream the | Noun common both singular determined, particle |
| אֱמַ֣רוּ | tell! | Verb, Qal, imperative second person masculine plural |
| לִ֔י | to me | Preposition, suffix |
| וְֽאִנְדַּ֕ע | so I may know | Conjunction, verb qal first person common singular |
| דִּ֥י | that | Conjunction |
| פִשְׁרֵ֖הּ | interpretation its | Noun common both singular construct, suffix |
| תְּהַחֲוֻנַּֽנִי׃ | you will declare to me | Verb hiphil imperfect second person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If you do not tell me the dream, there is only one decree for you. You have conspired to speak before me false and fraudulent words, hoping the situation will change. Therefore tell me the dream, and I will know that you can give me its interpretation.” |
| KJV | But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. |
| ASV | But if ye make not known unto me the dream, there is but one law for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof. |
| YLT | [so] that, if the dream ye do not cause me to know — one is your sentence, seeing a word lying and corrupt ye have prepared to speak before me, till that the time is changed, therefore the dream tell ye to me, then do I know that its interpretation ye do shew me.' |
| WEB | But if you don’t make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before me, until the situation changes. Therefore tell me the dream, and I will know that you can show me its interpretation.” |
| BBE | That if you do not make my dream clear to me there is only one fate for you: for you have made ready false and evil words to say before me till the times are changed: so give me an account of the dream, and I will be certain that you are able to make the sense of it clear. |
Where they part company is כִדְבָה — see How Translations Differ.
The sentence is structured with a conditional clause leading to a main command, emphasizing the king's authority and the consequences of deceit.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁנה
The sentence as the grammar sees it Open the tree ›
2 of 26 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Nebuchadnezzar's Challengegenerated
Daniel 2:9 presents a tense moment where King Nebuchadnezzar demands that his wise men not only interpret his dream but also reveal what the dream was. This sets the stage for a test of their abilities and honesty, reflecting the high stakes in the king's court. The backdrop of this challenge highlights the king's authority and the precarious position of those who serve him, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:15 | Now, if you are ready, as soon as you hear the sound of the horn, flute, zither, lyre, harp, pipes, and all kinds of music, you must fall down and worship the statue I have made. But if you refuse to worship, you will be thrown at once into the blazing fiery furnace. Then what god will be able to deliver you from my hands?” |
| 2 | Esther 4:11 | “All the royal officials and the people of the king’s provinces know that one law applies to every man or woman who approaches the king in the inner court without being summoned—that he be put to death. Only if the king extends the gold scepter may that person live. But I have not been summoned to appear before the king for the past thirty days.” |
| 3 | 1 Kings 22:6–22 | So the king of Israel assembled the prophets, about four hundred men, and asked them, “Should I go to war against Ramoth-gilead, or should I refrain?” “Go up,” they replied, “and the Lord will deliver it into the hand of the king.” |
| 4 | Proverbs 12:19 | Truthful lips endure forever, but a lying tongue lasts only a moment. |
| 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 — 11 references, hung on the phrase they belong to
The Key Word — כִדְבָה, khid.Vahgenerated
The word כִדְבָה (khid.Vah) means 'a lie' or 'falsehood.' It is used here to describe the nature of the words that the king suspects his advisors are plotting to use against him. This word highlights the theme of deceit and the consequences of dishonesty in the narrative.
In this context, it emphasizes the king's expectation for truthfulness from his advisors. The parsing indicates that it functions as a noun, specifically a feminine singular, which aligns with its use to denote a concept of falsehood.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses false for כִדְבָה. This is consistent with the KJV and ASV, which also maintain the idea of deceit.
However, the NETB opts for deceitful, highlighting a slightly different nuance. This distinction shows how translations can reflect varying interpretations of the original text.
Sentence Structuregenerated
The main verb in this verse is תְהֽוֹדְעֻנַּ֜נִי, you will make known to me, which governs the overall structure. The sentence includes several clauses that elaborate on the conditions and consequences of the king's demand.
The structure is complex, with subordinate clauses detailing the implications of not revealing the dream, emphasizing the king's authority and the dire consequences of deceit.
Septuagint Backgroundgenerated
The Septuagint translates כִדְבָה as ψευδεῖς, which means 'false' or 'deceitful.' This choice aligns closely with the original meaning while also emphasizing the nature of the words the king suspects are being plotted against him.
This translation shows a consistent understanding of the term's implications in the context of the narrative.
In plain words — the whole versegenerated
Daniel 2:9 shows King Nebuchadnezzar demanding that his advisors reveal the dream he had. He warns them that if they do not tell him the dream, they will face a single decree. The king accuses them of conspiring to speak false words, hoping the situation will change. He insists that they tell him the dream so he can know they can interpret it.
Frequently Asked Questionsgenerated
The king suspects that his advisors are plotting to deceive him with untruths rather than providing honest interpretations.
This demand tests the advisors' abilities and integrity, as revealing the dream without prior knowledge would demonstrate true wisdom.
The king warns that there is only one decree for them, implying severe punishment for their failure.
The king's ultimatum illustrates his absolute power and the high stakes for those who serve him in his court.
Reflection Questionsgenerated
- What can I learn about honesty and integrity from this passage?
- How do I respond when faced with pressure to deceive or mislead others?
- In what ways can I seek truth in my own life, as the king demanded from his advisors?
- How does this verse challenge me to consider the consequences of my words and actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut if ye will not make known unto me the dream,.... For the present he does not insist upon the interpretation, only the dream itself, at least this is now only mentioned; concluding that if they
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is but one decree for you; that is, I will not retract my sentence, ye shall surely die: you are upon tricks, ye have prepared corrupt and lying words, for he that can interpret a dream can tell the dream, both come from a Divine inspiration, which ye pretend to; but I say ye have it not.
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:9 But if ye will not make known unto me the dream, [there is but] one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.Ver. 9. There is but one decree for you.] But that was a very tyrannical and bloody one. It is dangerous to affront great men, though in a just cause. “ Saevum praelustri fulmen ab arce venit. ” - Ovid. Till the time be changed.] The Latin hath it, Till there be another state of things. See on Daniel 2:8. Tell me the dream, and I shall know that ye can show me the interpretation thereof.] If you cannot tell it…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(9) There is but one decree.—He refers to the decree mentioned Daniel 2:5, that both the dream and the interpretation must be told. These two things must go together, for they form the subject of one decree. Ye have prepared . . . be changed—i.e., “you have made au agreement among yourselves to postpone the matter till a more lucky time for explaining the dream shall come.” On Eastern notions about fortunate days, comp. Esther 3:7 and the standard inscription or Nebuchadnezzar towards the end.
Read Charles John Ellicott on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges9. That, if ye make not known unto me the dream, there is but one law for you] you can expect nothing else but punishment. Lit. your law (i.e. the law or sentence against you) is one, implying that it is unalterable and inevitable; cf. Esther 4:11. The word for ‘law’ (dâth) is Persian, Zend dâta, Mod. Pers. dâd (see the Introduction, p. lvi). and (also) lying and corrupt words ye have agreed to speak before me] pretending falsely that you will be able to explain the dream, if it is only told you. prepared] So the Kt.; but the Qrê, ‘ye have prepared yourselves, or agreed together’ (cf. Amos 3:3 Targ.), is more in accordance with usage (see Levy, Chald. W. B., s.v.). before me] to speak…
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleBut if ye will not make known unto me the dream, there is but one decree for you - That is, you shall share the same fate. You shall all be cut to pieces, and your houses reduced to ruin, Daniel 2:5.
Read Albert Barnes on Daniel 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6-9. Gifts are promised to anyone who can tell the dream and its meaning, while the strong affirmation of the magicians that they could give a true interpretation if they only knew what the dream was
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
If you do not tell me the dream, there is only one decree for you. You have conspired to speak before me false and fraudulent words, hoping the situation will change. Therefore tell me the dream, and I will know that you can give me its interpretation.”
But if you don’t make known to me the dream, there is but one law for you; for you have prepared lying and corrupt words to speak before me, until the situation changes. Therefore tell me the dream, and I will know that you can show me its interpretation.”
If you do not tell me the dream, there is only one decree for you. You have conspired to speak before me false and fraudulent words, hoping the situation will change. Therefore tell me the dream, and I will know that you can give me its interpretation.”
If you don’t inform me of the dream, there is only one thing that is going to happen to you. For you have agreed among yourselves to report to me something false and deceitful until such time as things might change. So tell me the dream, and I will have confidence that you can disclose its interpretation.”
Tyndale line
But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
But if ye make not known unto me the dream, there is but one law for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof.
But if ye make not known unto me the dream, there is but one law for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
But if ye will not make known to me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation of it.
But if ye will not declare mee the dreame, there is but one iudgement for you: for ye haue prepared lying and corrupt wordes, to speake before me till the time bee changed: therefore tell me the dreame, that I may knowe, if yee can declare me the interpretation thereof.
Strictly literal
but if ye do not make known unto me the dream, there is but one decree for you; for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me its interpretation.
[so] that, if the dream ye do not cause me to know — one is your sentence, seeing a word lying and corrupt ye have prepared to speak before me, till that the time is changed, therefore the dream tell ye to me, then do I know that its interpretation ye do shew me.'
[so] that, if you do not cause me to know the dream—one is your sentence, seeing a lying and corrupt word you have prepared to speak before me, until the time is changed, therefore tell the dream to me, then I know that you show me its interpretation.”
That if ye do not make known unto me the dream, there is but one sentence for you; for ye have prepared lying and deceptive words to speak before me, till the time be changed. Therefore relate to me the dream, and I shall know that ye can tell me its interpretation.
But if you do not tell me the dream, there is only one sentence for you. You have decided to prepare false and deceptive words that you agreed together to say to me until I change my mind. So then, tell me the dream, and then I will know you can interpret it for me.”
From the Latin
If therefore you tell me not the dream, there is one sentence concerning you, that you have also framed a lying interpretation, and full of deceit, to speak before me till the time pass away. Tell me therefore the dream, that I may know that you also give a true interpretation thereof.
Simplified
If you can't reveal the dream to me, you will all receive the same punishment! You have conspired against me, telling me lies, hoping things will change. So tell me what my dream was and then I'll know that you can explain what it means.”
That if you do not make my dream clear to me there is only one fate for you: for you have made ready false and evil words to say before me till the times are changed: so give me an account of the dream, and I will be certain that you are able to make the sense of it clear.
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 agree closely, with the latter containing many of the same words, although some words are restored. The Septuagint, while not a direct match, retains the core meaning of the verse.
דִּ֣י הֵן־ חֶלְמָא֩ לָ֨א תְהֽוֹדְעֻנַּ֜נִי חֲדָה־ הִ֣יא דָֽתְכ֗וֹן וּמִלָּ֨ה כִדְבָ֤ה וּשְׁחִיתָה֙ הִזְדְּמִנְתּוּן֙ לְמֵאמַ֣ר קָֽדָמַ֔י עַ֛ד דִּ֥י עִדָּנָ֖א יִשְׁתַּנֵּ֑א לָהֵ֗ן חֶלְמָא֙ אֱמַ֣רוּ לִ֔י וְֽאִנְדַּ֕ע דִּ֥י פִשְׁרֵ֖הּ תְּהַחֲוֻנַּֽנִי׃
18 of the 26 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.
ומלה כדבה [ושחיתה] [הזמנתון] [למאמר] [קדמ׳י] [עד] [די] [עדנ] [א] [ישתנא] להן [חלמ] [א] [אמרו] [ל׳י] [ואנדע] [די] [פשר׳ה] [תהחונ׳ני]
20 words of the verse are on this fragment — 2 partly restored, 17 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 2:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
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
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
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
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
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 imperfect second person masculine plural · suffixAVhi2mp/Sp1bs
The Hebrew word חַד (*chad*) means 'one' and can function as both a numeral and an indefinite article. It is derived from a related Aramaic term and conveys the idea of singularity or being first. The entries indicate its use in various contexts, including as an adverb meaning 'at once'.
H2298 חַד
2298 chad khad
(Aramaic) corresponding to 2297; as card. one; as article
single; as an ordinal, first; adverbially, at once:--a, first,
one, together.
see HEBREW for 02297
חַד (chad) — one.
1) one (number)
1a) one
1b) a (indefinite article)
Adj — AdjAAcbsa
wun.
See NUMBER.
הוּא is a pronoun meaning 'he,' 'she,' or 'it,' with variations in usage based on gender. It serves to emphasize or resume the subject, anticipate the subject, or affirm existence. The word appears in both masculine and feminine forms, with 14 occurrences for the masculine and 7 for the feminine.
הוּא 14 m. הִיא 7 f. pron. of 3s. he, she, it
base
H1932 הוּא, הִיא
1932 huw hoo
(Aramaic) or (feminine) hiyo (Aramaic) {he}; corresponding to
1931:--X are, it, this.
see HEBREW for 01931
הוּא (hu) — he/she/it.
1) he, she, it
1a) (emphasising and resuming subject)
1b)(anticipating subj)
1c) as demons pron
1d) (relative)
1e) (affirming existence)
Adj — PronounAPp3fs
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp2mp
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | N-fs — Conjunction · noun common feminine singular absoluteAC/Ncfsa
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
כְּדַב (kdab) is an Aramaic word meaning 'false' or 'lying.' It appears in the context of Daniel 2:9, where it is used as an adjective. The word is derived from a root that corresponds to another Hebrew term.
[כְּדַב] adj. false;—fs. abs. Dn 2:9
ref
H3538 כְּדַב
3538 kdab ked-ab'
(Aramaic) from a root corresponding to 3576; false: -lying.
see HEBREW for 03576
כְּדַב (ke.dav) — false.
false, lying
Adj — Noun common · feminine singular absoluteANcfsa
Lie
An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See ANANIAS.)
שְׁחַת (shchath) primarily means to corrupt or to fault. It is noted in both the Brown-Driver-Briggs and Strong's entries, with Strong's indicating a connection to an Aramaic root. The word is used in contexts related to moral or physical corruption.
[שְׁחַת] vb. corrupt
base
H7844 שְׁחַת
7844 shchath shekh-ath'
(Aramaic) corresponding to 7843:--corrupt, fault.
see HEBREW for 07843
שְׁחַת (she.chat) — to corrupt.
1) to corrupt
1a) (P'al)
1a1) corrupt (participle)
1a2) fault (subst)
Adj | V-Q-Inf-c — Conjunction · verb feminine singularAC/VQrfsa
זְמַן (zman) is a verb that means to agree or to appoint a time. It is derived from a denominative form and appears in the Hithpael stem, indicating mutual agreement. The entries suggest a focus on the idea of agreeing together or preparing for a specific time and place.
[זְמַן] vb. denom. Hithpa. agree together
base
H2164 זְמַן vb. denom. Hithpa. agree together
2164 zman zem-an'
(Aramaic) corresponding to 2163; to agree (on a time and
place):--prepare.
see HEBREW for 02163
זְמַן (ze.man) — to agree.
1) to agree together, appoint a time
1a) (Ithpael) to agree beforehand
Adj — Verb plural · second person masculine pluralAVup2mp
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)
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
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
Adj | Suff — Noun common both plural construct · suffixANcbpc/Sp1bs
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
Adj — PrepositionAR
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
עִדָּן (iddan) refers to a set time or duration, specifically indicating a year. The entries consistently define it as a term for time, with a focus on both general duration and the specific measurement of a year.
עִדָּן n.m. time
base
H5732 עִדָּן
5732 `iddan id-dawn'
(Aramaic) from a root corresponding to that of 5708; a set
time; technically, a year:--time.
see HEBREW for 05708
עִדָּן (id.dan) — time.
1) time
1a) time (of duration)
1b) year
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
tim: The basis of the Hebrew measurement of time was the day and the lunar month, as with the Semites generally. The division of the day into hours was late, probably not common until after the exile, although the sun-dial of Ahaz (2Ki 20:9; Isa 38:8) would scent to indicate some division of the day into periods of some sort, as we know the night was divided, The word used for "hour" is Aramaic she`a' (sha`ta'), and does not occur in the Old Testament until the Book of Daniel (4:33; 5:5), and even there it stands for an indefinite period for which "time" would answer as well.
1. The Day:
The term "day" (yom) was in use from the earliest times, as is indicated in the story of the Creation (Ge 1). It there doubtless denotes an indefinite period, but is marked off by "evening and…
Besides the ordinary uses of this word, the Bible sometimes employs it to denote a year, as in Da 4:16; or a prophetic year, consisting of three hundred and sixty natural year, a day being taken for a year. Thus in Da 7:25 12:7, the phrase "a time, times, and the dividing of a time" is supposed to mean three and a half prophetic years, or 1,260 natural years. This period is elsewhere paralleled by the expression, "forty-two months," each month including thirty years, Re 11:2-3 12:6,14 13:5.
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
Adj — Verb · Pual · imperfect third person masculine singularAVPi3ms
הֵן (hen) is a conjunction meaning 'if' or 'whether,' while לָהֵן (la-hen) means 'therefore.' Both terms are rooted in Aramaic, with hen corresponding to the Hebrew word for 'look' and la-hen related to the word for 'therefore.' The entries consistently define these terms without notable disagreement.
הֵן conj. if, whether
base
לָהֵן conj. therefore
base
H2006a הֵן conj. if, whether H2006b לָהֵן conj. therefore
2006 hen hane
(Aramaic) corresponding to 2005: lo! also there(-fore), (un-
)less, whether, but, if:--(that) if, or, whether.
see HEBREW for 02005
הֵן (hen) — if.
behold, if, whether
Aramaic of hen (הֵן "look!" H2005)
לָהֵן (la.hen) — therefore.
therefore
Aramaic of la.hen (לָהֵן "therefore" H3860)
Adj — ConjunctionAC
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
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)
Adj — Verb · Qal · imperative second person masculine pluralAVqv2mp
See TALE.
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs
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-Qal-Imperf-1cs — Conjunction · verb qal first person common singularAC/Vqu1cs
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
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
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 | Suff — Verb hiphil imperfect second person masculine plural · suffixAVhi2mp/Sp1bs