Daniel 4:36 — Word Study
WLCבֵּהּ־ זִמְנָ֞א מַנְדְּעִ֣י׀ יְת֣וּב עֲלַ֗י וְלִיקַ֨ר מַלְכוּתִ֜י הַדְרִ֤י וְזִוִי֙ יְת֣וּב עֲלַ֔י וְלִ֕י הַדָּֽבְרַ֥י וְרַבְרְבָנַ֖י יְבַע֑וֹן וְעַל־ מַלְכוּתִ֣י הָתְקְנַ֔ת וּרְב֥וּ יַתִּירָ֖ה ה֥וּסְפַת לִֽי׃
BSAat itbeh- time thezim.Na' understanding myman.de.'I it returnedye.Tuv to me'a.Lai and to [the] honor ofve.li.Kar kingdom mymal.khu.Ti majesty myhad.Ri and splendor myve.zi.Vi it returnedye.Tuv to me'a.Lai and the object marker meve.Li counselors myha.da.ve.Rai and nobles myve.rav.re.va.Nai they soughtye.va.'on and overve.'al- kingdom mymal.khu.Ti it was establishedha.te.ke.Nat△ and greatnessu.re.Vu surpassingya.ti.Rah it was addedHu.se.fat△ to meLi
| Greek | English | Parsing |
|---|---|---|
| בֵּהּ־ | at it | Preposition, suffix |
| זִמְנָ֞א | time the | Noun common both singular determined, particle |
| מַנְדְּעִ֣י׀ | understanding my | Noun common both singular construct, suffix |
| יְת֣וּב | it returned | Verb, Qal, imperfect third person masculine singular |
| עֲלַ֗י | to me | Preposition, suffix |
| וְלִיקַ֨ר | and to [the] honor of | Conjunction, preposition, noun common both singular construct |
| מַלְכוּתִ֜י | kingdom my | Noun common feminine singular construct, suffix |
| הַדְרִ֤י | majesty my | Noun common both singular construct, suffix |
| וְזִוִי֙ | and splendor my | Conjunction, noun common both singular construct, suffix |
| יְת֣וּב | it returned | Verb, Qal, imperfect third person masculine singular |
| עֲלַ֔י | to me | Preposition, suffix |
| וְלִ֕י | and the object marker me | Conjunction, preposition, suffix |
| הַדָּֽבְרַ֥י | counselors my | Noun common masculine plural construct, suffix |
| וְרַבְרְבָנַ֖י | and nobles my | Conjunction, noun common masculine plural construct, suffix |
| יְבַע֑וֹן | they sought | Verb, Piel, imperfect third person masculine plural |
| וְעַל־ | and over | Conjunction, preposition |
| מַלְכוּתִ֣י | kingdom my | Noun common feminine singular construct, suffix |
| הָתְקְנַ֔ת | it was established | Verb, Hophal, perfect third person feminine singular |
| וּרְב֥וּ | and greatness | Conjunction, noun common both singular absolute |
| יַתִּירָ֖ה | surpassing | |
| ה֥וּסְפַת | it was added | Verb, Hophal, perfect third person feminine singular |
| לִֽי׃ | to me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the same time my sanity was restored, my honor and splendor returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne, and surpassing greatness was added to me. |
| KJV | At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. |
| ASV | At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me. |
| YLT | ''At that time my understanding doth return unto me, and for the glory of my kingdom, my honour and my brightness doth return unto me, and to me my counsellors and my great men do seek, and over my kingdom I have been made right, and abundant greatness hath been added to me. |
| WEB | At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me. My counselors and my lords sought me; and I was established in my kingdom, and excellent greatness was added to me. |
| BBE | At the same time my reason came back to me; and for the glory of my kingdom, my honour and my great name came back to me; and my wise men and my lords were turned to me again; and I was made safe in my kingdom and had more power than before. |
Where they part company is יְת֣וּב — see How Translations Differ.
The sentence features a main clause followed by several subordinate phrases that elaborate on the restoration and its implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbH8421
The sentence as the grammar sees it Open the tree ›
2 of 22 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 4:36
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 Restorationgenerated
Daniel 4:36 describes the moment when Nebuchadnezzar acknowledges the restoration of his sanity, honor, and splendor, which he attributes to divine intervention. This event follows his humbling experience, where he recognized the sovereignty of God over earthly kingdoms. The context highlights the transformation of a proud king into one who praises the Most High, as seen in the preceding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 4:15–16 | But leave the stump with its roots in the ground, and a band of iron and bronze around it, in the tender grass of the field. Let him be drenched with the dew of heaven and graze with the beasts on the grass of the earth. |
| 2 | 2 Chronicles 33:12–13 | And in his distress, Manasseh sought the favor of the LORD his God and earnestly humbled himself before the God of his fathers. |
| 3 | 1 Samuel 2:30 | Therefore, the LORD, the God of Israel, declares: ‘I did indeed say that your house and the house of your father would walk before Me forever. But now the LORD declares: Far be it from Me! For I will honor those who honor Me, but those who despise Me will be disdained. |
| 4 | Job 13:12 | Your maxims are proverbs of ashes; your defenses are defenses of clay. |
| 5 | Proverbs 22:4 | The rewards of humility and the fear of the LORD are wealth and honor and life. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — יְת֣וּב, ye.Tuvgenerated
The word יְת֣וּב (ye.Tuv) is a verb in the imperfect tense, indicating an action that occurred in the past but has ongoing implications. It means 'to return' or 'to restore', emphasizing the act of returning to a previous state.
In this verse, it signifies Nebuchadnezzar's return to sanity and the restoration of his former glory. The verb's usage here underscores the significance of restoration, both in a personal and royal sense, marking a pivotal moment in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is יְת֣וּב, it returned, which governs the sentence. Several phrases elaborate on what returned: Nebuchadnezzar's sanity, honor, and splendor.
The structure emphasizes the restoration process, with clauses detailing the subjects involved and the consequences of this restoration, such as his advisors seeking him out and the addition of greatness.
Septuagint Backgroundgenerated
The Septuagint translates יְת֣וּב with the Greek word ἀποκατασταθῆναι, meaning 'to be restored'. This choice reflects a direct interpretation of the Hebrew concept of restoration, emphasizing the complete return to a previous state.
This translation highlights the divine aspect of Nebuchadnezzar's restoration, suggesting that it was not merely a return to sanity but a re-establishment of his rightful place and authority.
In plain words — the whole versegenerated
Daniel 4:36 tells us that at a certain time, Nebuchadnezzar's sanity was restored, along with his honor and splendor. His advisers sought him out, and he was reinstated to his throne, experiencing an increase in greatness. This reflects a significant turnaround in his life and reign.
Frequently Asked Questionsgenerated
Nebuchadnezzar is referring to the return of his mental clarity and understanding after a period of madness, which he attributes to God's intervention.
The restoration signifies not only a return to his previous state but also a reaffirmation of his authority and the glory of his kingdom, highlighting the importance of divine grace in his life.
The advisers and nobles sought Nebuchadnezzar, indicating their loyalty and the restoration of his leadership role, which emphasizes the social and political implications of his recovery.
This verse illustrates the transformation of Nebuchadnezzar from a proud king to one who acknowledges God's sovereignty, showcasing the biblical theme of humility before divine authority.
Reflection Questionsgenerated
- In what ways have I experienced restoration in my own life, similar to Nebuchadnezzar?
- How can I recognize and appreciate the honor and glory in my own circumstances?
- What does it mean for me to seek wisdom and understanding like Nebuchadnezzar's advisers?
- How can I apply the lessons of humility and gratitude from Nebuchadnezzar's experience in my daily life?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate themes of restoration and divine grace in Nebuchadnezzar's life.
Verse 36. "'And my nobles and officers sought me out and I was restored to my kingdom, and all the greater magnificence accrued to me.'" Well then, according to those who argue against the historical character of this account,Early Church Fathers on Daniel 4 →
Squalid and dirty, in all likelihood, unkempt and with nails grown long, he washed away the dirt, and thanks to divine grace he was recognized as the person who previously had administered the mighty kingdom.Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:36 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAt the same time my reason returned unto me,.... Or, "my understanding" (q); this he repeats, not only to express the certainty of it, but the sense he had of the greatness of the favour, and of
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAt the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleMy reason returned unto me: what is a magistrate, yea, or a man, without reason? A brute; as a ship without a pilot, as an army without a commander, as a flock or herd without a shepherd. Mine honour and brightness returned unto me; instead of the shape of a savage beast, I got the majesty of a king in my countenance. My counsellors and my lords sought unto me; they who before despised and rejected me now were glad to creep to me, and to know their place and distance. I was established in my kingdom; in my wonted power and place, owned and obeyed without competitors by all, without question or complaint: see ,19. Excellent majesty was added unto me; he was the most august and magnificent…
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:36 At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.Ver. 36. At the same time.] When God had hid pride from me, which could not be soon nor easily done; as when some vital part is corrupted, the cure is difficult and long in doing. And my counsellors and my lords.] Who had ruled the kingdom in the interim, among whom Daniel haply was chief.
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(36) For the glory.—He means that the splendour returned, so as to increase the honour and glory of his reign.
Read Charles John Ellicott on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 36. My reason returned] Every thing was fulfilled that was exhibited by the dream and its interpretation. It is very likely that this unfortunate king had so concealed himself that the place of his retreat was not found out; and the providence of God had so watched over every thing, that, on his return to his palace, he found his counsellors and his lords, who received him gladly, and cleaved to and served him as they had formerly done.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges36. reason] The word is the same as that which in Daniel 4:34 is rendered understanding. mine honour] my majesty (R.V.), as the word is rendered in A.V. in Daniel 4:30. In Heb. the word is regularly used of the majesty of a king (or of God), as Psalms 21:5; Psalms 29:4; Psalms 45:3-4. and my splendour] i.e. my royal state (cf. Psalms 21:6 Pesh. [for Heb. δγψ], 1 Chronicles 29:25 Pesh. and Targ. [for Heb. δεγ]); though others, comparing Daniel 5:6; Daniel 5:9-10, Daniel 7:28, think the recovered brightness of the countenance to be meant. The ‘glory’ of Nebuchadnezzar’s ‘kingdom’ had been impaired by his absence: it was restored when he reappeared in his usual place and resumed his former…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAt the same time my reason returned unto me - Showing that he regarded himself as having been insane.
Read Albert Barnes on Daniel 4 →The verse in English, compared — 7 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
At the same time my sanity was restored, my honor and splendor returned to me for the glory of my kingdom. My advisers and nobles sought me out, and I was restored to my throne, and surpassing greatness was added to me.
At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me. My counselors and my lords sought me; and I was established in my kingdom, and excellent greatness was added to me.
Tyndale line
At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me.
At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me.
Simplified
At the same time my reason came back to me; and for the glory of my kingdom, my honour and my great name came back to me; and my wise men and my lords were turned to me again; and I was made safe in my kingdom and had more power than before.
When my sanity returned, then my kingdom, majesty, and splendor also returned to me. My advisors and nobles came looking for me, and I was restored as ruler over my kingdom, even greater than before.
Strictly literal
''At that time my understanding doth return unto me, and for the glory of my kingdom, my honour and my brightness doth return unto me, and to me my counsellors and my great men do seek, and over my kingdom I have been made right, and abundant greatness hath been added to me.
T4T (Translation for Translators) is not shown above. It restates the passage rather than the verse, so there is no line of English to set beside the others — which is a fact about that translation, not a fault in it.
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 is consistent with the Septuagint in conveying the restoration of Nebuchadnezzar's sanity and honor. Both texts affirm the significance of this event in the context of divine sovereignty and human authority.
בֵּהּ־ זִמְנָ֞א מַנְדְּעִ֣י׀ יְת֣וּב עֲלַ֗י וְלִיקַ֨ר מַלְכוּתִ֜י הַדְרִ֤י וְזִוִי֙ יְת֣וּב עֲלַ֔י וְלִ֕י הַדָּֽבְרַ֥י וְרַבְרְבָנַ֖י יְבַע֑וֹן וְעַל־ מַלְכוּתִ֣י הָתְקְנַ֔ת וּרְב֥וּ יַתִּירָ֖ה ה֥וּסְפַת לִֽי׃
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 4:36
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.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
זְמַן (zeman) refers to 'time' or a 'set time' and is derived from the related word זְמַן (zeman) in Hebrew. The entries indicate that it covers the concept of seasons and specific times, with its usage found in Aramaic contexts.
H2166 זְמַן, זְמָן
2166 zman zem-awn'
(Aramaic) from 2165; the same as 2165:--season, time.
see HEBREW for 02165
see HEBREW for 02165
זְמַן (ze.man) — time.
a set time, time, season
Aramaic of ze.man (זְמָ֑ן "time" H2165)
ANcbsd/Ta — 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.
מַנְדַּע (manda) is an Aramaic word meaning knowledge or the power of knowing. It corresponds to the Hebrew word מַדָּע (mad.da, H4093) and covers concepts like wisdom, intelligence, and understanding. The entries consistently emphasize its relation to knowledge without significant disagreement.
מַנְדַּע n.[m.] knowledge, power of knowing
base
H4486 מַנְדַּע
4486 manda` man-dah'
(Aramaic) corresponding to 4093; wisdom or
intelligence:--knowledge, reason, understanding.
see HEBREW for 04093
מַנְדַּע (man.da) — knowledge.
knowledge, power of knowing
Aramaic of mad.da (מַדָּע "knowledge" H4093)
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
תּוּב (tuv) means to return or come back, with various nuances including to restore or reply. It is built from the root meaning of returning, and can imply answering or giving back. The entries suggest a focus on the concepts of restoration and response, but do not provide specific verse references.
[תּוּב] vb. return
Pe. of brightness
Haph.
restore
return
base
H8421 תּוּב
8421 tuwb toob
(Aramaic) corresponding to 7725, to come back; specifically
(transitive and ellip.) to reply:--answer, restore, return
(an answer).
see HEBREW for 07725
תּוּב (tuv) — to return: return.
: return
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: rescue.
: rescue/restore
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: reply.
: reply
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
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)
AR/Sp1bs — Preposition · suffixAR/Sp1bs
יְקָר (yqar) means 'honor' or 'esteem' and is linked to the Aramaic word for 'preciousness.' The entries indicate that it is derived from a related term, יָקָר (H3366), which also conveys a sense of value or glory.
[יְקָר] n.m. honour
base
H3367 יְקָר
3367 yqar yek-awr'
(Aramaic) corresponding to 3366:--glory, honour.
see HEBREW for 03366
יְקָר (ye.qar) — honor.
honour, esteem
Aramaic of ye.qar (יְקָר "preciousness" H3366)
AC/R/Ncbsc — Conjunction · preposition · noun common both singular constructAC/R/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
ANcfsc/Sp1bs — Noun common feminine singular construct · suffixANcfsc/Sp1bs
הֲדַר (hadar) refers to concepts of honor and majesty. It is derived from the Aramaic root meaning 'to honor.' The entries consistently emphasize its association with magnificence and dignity, with no significant disagreement among the lexicons.
[הֲדַר] n.[m.] honour, majesty, of kg.
base
H1923 הֲדַר
1923 hadar had-ar'
(Aramaic) from 1922; magnificence:--honour, majesty.
see HEBREW for 01922
הֲדַר (ha.dar) — honor.
honour, majesty
Aramaic of ha.dar (הָדַר "to honor" H1921)
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
זִיו (ziv) refers to brightness or splendor. It conveys a sense of cheerfulness and is associated with a radiant countenance. The word is linked to the Aramaic form corresponding to another Hebrew term. Overall, it emphasizes a quality of light or brilliance.
[זִיו] n.m. brightness, splendour
base
H2122 זִיו
2122 ziyv zeev
(Aramaic) corresponding to 2099; (figuratively)
cheerfulness:--brightness, countenance.
see HEBREW for 02099
זִיו (ziv) — splendor.
brightness, splendour
AC/Ncbsc/Sp1bs — Conjunction · noun common both singular construct · suffixAC/Ncbsc/Sp1bs
תּוּב (tuv) means to return or come back, with various nuances including to restore or reply. It is built from the root meaning of returning, and can imply answering or giving back. The entries suggest a focus on the concepts of restoration and response, but do not provide specific verse references.
[תּוּב] vb. return
Pe. of brightness
Haph.
restore
return
base
H8421 תּוּב
8421 tuwb toob
(Aramaic) corresponding to 7725, to come back; specifically
(transitive and ellip.) to reply:--answer, restore, return
(an answer).
see HEBREW for 07725
תּוּב (tuv) — to return: return.
: return
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: rescue.
: rescue/restore
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
תּוּב (tuv) — to return: reply.
: reply
1) to return, come back
1a) (P'al) to return, come back
1b) (Aphel)
1b1) to restore, give back, answer
1b2) to return
AVqi3ms — Verb · Qal · imperfect third person masculine singularAVqi3ms
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)
AR/Sp1bs — Preposition · suffixAR/Sp1bs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AC/R/Sp1bs — Conjunction · preposition · suffixAC/R/Sp1bs
הַדָּבַר (haddabar) refers to a counselor or minister, likely of foreign origin. The term appears in contexts related to advice or governance, emphasizing its role in leadership or counsel.
[הַדָּבַר] n.m. counsellor, minister
base
H1907 הַדָּבַר, הַדָּבָר
1907 haddabar had-daw-bawr'
(Aramaic) probably of foreign origin; a vizier:--counsellor.
הַדָּבָר (had.da.var) — counselor.
counsellor, minister
ANcmpc/Sp1bs — Noun common masculine plural construct · suffixANcmpc/Sp1bs
רַבְרְבָן (rabrban) is an Aramaic word meaning 'lord' or 'noble,' derived from the root for 'chief.' It is used to denote a magnate or prince. The entries consistently emphasize its noble connotation without significant disagreement.
[רַבְרְבָן] n.m. lord, noble
base
H7261 רַבְרְבָן
7261 rabrban rab-reb-awn'
(Aramaic) from 7260; a magnate:--lord, prince.
see HEBREW for 07260
רַבְרְבָן (rav.re.van) — noble.
lord, noble
Aramaic of rav (רַב "chief" H7227B)
AC/Ncmpc/Sp1bs — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp1bs
בְּעָא (b`a') is an Aramaic verb meaning to ask, seek, or request. It covers a range of actions including making a petition or praying. This word appears only in the book of Daniel, where it is used in contexts related to seeking favor or making requests.
בְּעָא vb. ask, seek, only Dn
Pe.
ask, request
seek
Pa. resort (for favours)
base
H1156 בְּעָא
1156 b`a' beh-aw'
(Aramaic) or b ah (Aramaic) {beh-aw'}; corresponding to 1158;
to seek or ask:--ask, desire, make (petition), pray, request,
seek.
see HEBREW for 01158
בְּעָא (be.a) — to ask.
1) to ask, seek, request, desire, pray, make petition
1a) (P'al)
1a1) to ask, request
1a2) to seek (for favour)
AVpi3mp — Verb · Piel · imperfect third person masculine pluralAVpi3mp
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)
AC/R — Conjunction · prepositionAC/R
מַלְכוּ (malkuw) refers to concepts of royalty and dominion, encompassing meanings like kingdom, reign, and kingly authority. It is used in both abstract and concrete contexts, indicating a realm or territory as well. The entries do not present any significant disagreement.
מַלְכוּ n.f. royalty, reign, kingdom
base
H4437 מַלְכוּ
4437 malkuw mal-koo'
(Aramaic) corresponding to 4438; dominion (abstractly or
concretely):--kingdom, kingly, realm, reign.
see HEBREW for 04438
מַלְכוּ (mal.khu) — kingdom.
1) royalty, reign, kingdom
1a) royalty, kingship, kingly authority
1b) kingdom
1c) realm (of territory)
1d) reign (of time)
ANcfsc/Sp1bs — Noun common feminine singular construct · suffixANcfsc/Sp1bs
[תְּקַן] vb. be in order;—Hoph. Dn 4:33
ref
H8627 תְּקַן
8627 tqan tek-an'
(Aramaic) corresponding to 8626; to straighten up, i.e.
confirm:--establish.
see HEBREW for 08626
תְּקַן (te.qan) — to confirm.
1) to be in order
1a) (Hophal) to be established, be reestablished, confirm
AVHp3fs — Verb · Hophal · perfect third person feminine singularAVHp3fs
רְבוּ (rebû) refers to the concept of greatness or majesty. It is derived from a root that suggests an increase in dignity. The term is noted in Aramaic and is associated with the idea of elevated status.
רְבוּ n.f. greatness
base
H7238 רְבוּ
7238 rbuw reb-oo'
(Aramaic) from a root corresponding to 7235; increase (of
dignity):--greatness, majesty.
see HEBREW for 07235
רְבוּ (re.vu) — greatness.
greatness
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
AAafsa — AAafsa
[יְסַף] vb. add;—Hoph. Dn 4:33
ref
H3255 יְסַף
3255 ycaph yes-af'
(Aramaic) corresponding to 3254:--add.
see HEBREW for 03254
יְסַף (ye.saph) — to add.
1) to add
1a) (Hophal) to be added
AVHp3fs — Verb · Hophal · perfect third person feminine singularAVHp3fs
נִי (ni) — me.
Personal object pronoun - suffix for propositions and verbs without an object: 1st person singular
AR/Sp1bs — Preposition · suffixAR/Sp1bs