Daniel 4:5 — Word Study
WLCחֵ֥לֶם חֲזֵ֖ית וִֽידַחֲלִנַּ֑נִי וְהַרְהֹרִין֙ עַֽל־ מִשְׁכְּבִ֔י וְחֶזְוֵ֥י רֵאשִׁ֖י יְבַהֲלֻנַּֽנִי׃
BSA◂a dreamchêlem [which made me afraid, a vision that terrified me]
| Greek | English | Parsing |
|---|---|---|
| חֵ֥לֶם | a dream | Noun common, both singular absolute |
| חֲזֵ֖ית | I saw | Verb, Qal, perfect first person common singular |
| וִֽידַחֲלִנַּ֑נִי | and it made afraid me | Conjunction, verb piel third person masculine singular, suffix |
| וְהַרְהֹרִין֙ | and imaginings | Conjunction, noun common masculine plural absolute |
| עַֽל־ | on | Preposition |
| מִשְׁכְּבִ֔י | bed my | Noun common both singular construct, suffix |
| וְחֶזְוֵ֥י | and [the] visions of | Conjunction, noun common masculine plural construct |
| רֵאשִׁ֖י | head my | Noun common both singular construct, suffix |
| יְבַהֲלֻנַּֽנִי׃ | they alarmed me | Verb piel imperfect third person masculine plural, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | I had a dream, and it frightened me; while in my bed, the images and visions in my mind alarmed me. |
| KJV | I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. |
| ASV | I saw a dream which made me afraid; and the thoughts upon my bed and the visions of my head troubled me. |
| YLT | a dream I have seen, and it maketh me afraid, and the conceptions on my bed, and the visions of my head, do trouble me. |
| WEB | I saw a dream which made me afraid; and the thoughts on my bed and the visions of my head troubled me. |
| BBE | I saw a dream which was a cause of great fear to me; I was troubled by the images of my mind on my bed, and by the visions of my head. |
Where they part company is in the interpretation of the dream's significance — see How Translations Differ.
The sentence is structured with a main clause followed by subordinate clauses that provide additional context and detail.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbעַד
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the Old Testament — a word 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 4:5
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 Dreamgenerated
Daniel 4:5 describes a dream experienced by Nebuchadnezzar that filled him with fear and anxiety. The context reveals the king's state of mind as he reflects on the images and visions that troubled him while he was in bed. This dream set the stage for his subsequent actions, including seeking interpretations from wise men, as noted in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 2:1 | In the second year of his reign, Nebuchadnezzar had dreams that troubled his spirit, and sleep escaped him. |
| 2 | Daniel 5:5–6 | At that moment the fingers of a human hand appeared and wrote on the plaster of the wall, near the lampstand in the royal palace. As the king watched the hand that was writing, |
| 3 | Daniel 7:28 | Thus ends the matter. As for me, Daniel, my thoughts troubled me greatly, and my face turned pale. But I kept the matter to myself.” |
| 4 | Genesis 41:1 | After two full years had passed, Pharaoh had a dream: He was standing beside the Nile, |
| 5 | Job 7:13–14 | When I think my bed will comfort me and my couch will ease my complaint, |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֵ֥לֶם, Che.lemgenerated
The word חֵ֫לֶם (chelem) means 'dream' in Aramaic, derived from a root related to חֲלוֹם (chalom). It is a noun that refers to a dream, often associated with divine revelations or visions. In this verse, it signifies the dream that caused Nebuchadnezzar's fear, illustrating the impact of dreams in conveying messages or emotions.
This word appears in contexts where dreams are significant, like Joseph's dreams in Genesis 37. The lexicons consistently define it as a noun referring to a dream, with no significant disagreement among them.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the meaning of חֵ֫לֶם as dream.
Sentence Structuregenerated
The verse contains multiple clauses, starting with the main clause: חֵ֥לֶם (dream), which is the subject of the sentence. This is followed by a verb clause חֲזֵ֖ית (I saw), indicating the action of seeing the dream, and then the verb וִֽידַחֲלִנַּ֑נִי (and it made afraid me), expressing the effect of the dream on the king.
The structure emphasizes the sequence of Nebuchadnezzar's experience: first, he dreams, then he sees the dream, and finally, he expresses how it frightened him.
In plain words — the whole versegenerated
Daniel 4:5 tells us that Nebuchadnezzar had a dream that frightened him deeply. While he was in bed, the images and visions in his mind alarmed him. This dream led him to seek interpretations from the wise men of Babylon, showing the importance of dreams in his life.
Frequently Asked Questionsgenerated
The dream signifies a troubling vision that caused the king great fear, indicating the importance of dreams in conveying messages from God.
He was alarmed because the images and visions he saw were frightening and disturbed his peace, prompting him to seek interpretations.
This dream sets the stage for the events that follow, where Nebuchadnezzar seeks the wisdom of his advisors to understand its meaning.
We can learn about the significance of dreams and visions in the biblical narrative, as well as the human response to fear and uncertainty.
Reflection Questionsgenerated
- What dreams have you experienced that left a strong impression on you?
- How do you interpret the messages or feelings that come from your dreams?
- In what ways can we seek understanding or guidance when faced with troubling thoughts?
- How does fear influence our actions and decisions, as seen in Nebuchadnezzar's response?
The early church on this verse — how the Fathers read it
The early church father Jerome comments on this verse, discussing the nature of Nebuchadnezzar's dream and its implications.
Verse 5. "'I beheld a dream which terrified me, and my thoughts while upon my bed...'" Let our opponents answer what kind of a dream the hostile power would have seen,Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleI saw a dream which made me afraid,.... Things were represented to his fancy in a dream, as if he saw them with his eyes, as the tree, its leaves and fruit; the shaking and cutting it down to the stump, c.
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryI saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThere is no felicity in this world lasting; a black cloud, big with storm and tempest, spoils the fairest sun-shine day. They that fear not God shall be frighted by him. God doth justly make epicures and tyrants uneasy in the midst of their fool’ s paradise, where if the fool saith in his heart, There is no God, he shall soon find in his heart to think otherwise.
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:5 I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.Ver. 5. I saw a dream, which made me afraid.] It is seldom seen that God alloweth unto the greatest darlings of the world a perfect contentment; something they must complain of that shall give an unsavoury verdure to their sweetest morsels, and make their very felicity miserable.
Read John Trapp on Daniel 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. I saw a dream] See this dream circumstantially explained in the following verses.
Read AdamClarke on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges5. the thoughts] imaginations (without the art.); cf. R.V. marg. The word is a peculiar one, and is found only here in the O.T. The idea expressed by it is probably that of fancyings, imaginings (in Syr. it means a mirage); in the Targums it is used especially (like the cognate verb) of sinful imaginations, as Isaiah 57:17 (for the Heb. ‘way’), Ezekiel 38:10. visions of my head] Daniel 2:28. troubled me] alarmed me: cf. Daniel 4:19, Daniel 5:6; Daniel 5:10, Daniel 7:15; Daniel 7:28; also Daniel 5:9. The corresponding Hebrew word means to perturb or dismay.
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleI saw a dream - That is, he saw a representation made to him in a dream. There is something incongruous in our language in saying of one that he saw a dream.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5-7. See notes Daniel 2:1-2. In the coronation decree of Nabonidus recently found in the ruins of Babylon (see Babylonian and Oriental Record, September, 1896) this king, the father of Belshazzar,
Read Daniel Denison Whedon on Daniel 4 →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
I had a dream, and it frightened me; while in my bed, the images and visions in my mind alarmed me.
I saw a dream which made me afraid; and the thoughts on my bed and the visions of my head troubled me.
I had a dream, and it frightened me; while I was in my bed, the images and visions in my mind alarmed me.
I saw a dream that frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me.
Tyndale line
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
I saw a dream which made me afraid; and the thoughts upon my bed and the visions of my head troubled me.
I saw a dream which made me afraid; the thoughts upon my bed and the visions of my head troubled me.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
Till at the last Daniel came before mee, (whose name was Belteshazzar, according to the name of my god, which hath the spirite of the holy gods in him) and before him I tolde the dreame, saying,
Strictly literal
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me.
a dream I have seen, and it maketh me afraid, and the conceptions on my bed, and the visions of my head, do trouble me.
a dream I have seen, and it makes me afraid, and the conceptions on my bed, and the visions of my head, trouble me.
(4:2) I saw a dream which terrified me; and the thoughts upon my couch and the visions of my head troubled me.
But a dream I had made me afraid. As I lay there, the images I saw and the visions in my mind troubled me.
From the Latin
Till their colleague Daniel came in before me, whose name is Baltassar, according to the name of my god, who hath in him the spirit of the holy gods: and I told the dream before him.
Simplified
But then one night I had a dream that really scared me—I saw visions that terrified me while I lay in my bed.
I saw a dream which was a cause of great fear to me; I was troubled by the images of my mind on my bed, and by the visions of my head.
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 of Daniel 4:5 presents the phrase describing the dream and its frightening effect. The Septuagint closely matches the Masoretic Text in terms of word correspondence, although it has its own word order and articles. The Dead Sea Scrolls (4Q115) contain fragments that do not fully preserve this verse, with some words partially restored and others supplied by an editor, indicating a lack of complete agreement with the Masoretic Text. Overall, the Masoretic Text and the Septuagint agree in the general content, while the Dead Sea Scrolls show significant textual gaps.
חֵ֥לֶם חֲזֵ֖ית וִֽידַחֲלִנַּ֑נִי וְהַרְהֹרִין֙ עַֽל־ מִשְׁכְּבִ֔י וְחֶזְוֵ֥י רֵאשִׁ֖י יְבַהֲלֻנַּֽנִי׃
7 of the 9 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.
[שמ׳ה] בלטאשצר [ודי] [רוח] [אלהין] [קדישין] [ב׳ה] [וחלמ] [א] [קדמו׳הי] אמרת
nothing on the leather here — 2 partly restored, 9 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 4:5
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.
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 | N-ms | Art — Noun common · both singular absoluteANcbsa
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
חֲזָה (chaza') means to see or behold, and can refer to witnessing something directly or perceiving it in a dream or vision. The word is built from a root that emphasizes the act of gazing or observing, and it covers meanings related to sight and customary appearances. It appears in contexts where vision or perception is significant.
חֲזָה vb. see, behold
base
H2370 חֲזָה, חֲזָא
2370 chaza' khaz-aw'
(Aramaic) or chazah (Aramaic) {khaz-aw'}; corresponding to
2372; to gaze upon; mentally to dream, be usual (i.e.
seem):--behold, have (a dream), see, be wont.
see HEBREW for 02372
חֲזָה (cha.zah) — to see.
1) to see, behold
1a)(P'al)
1a1) to see
1a2) to see, behold, witness
1a3) to behold (in a dream or vision)
1a4) customary, seemly (passive)
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs
so.
See TOOLS.
Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws "under" or "in" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word "cut" in (1 Chronicles 20:3) can hardly be understood otherwise.
דְּחַל (dchal) is a Hebrew verb meaning to fear. It can describe the act of fearing or being fearful, and also has a causative form that means to make someone afraid. The word is noted for its connection to the Aramaic term corresponding to the concept of being formidable or terrible.
[דְּחַל] vb. fear
Pe. terrible
Pa. the dream made me afraid.
base
H1763 דְּחַל
1763 dchal deh-khal'
(Aramaic) corresponding to 2119; to slink, i.e. (by
implication) to fear, or (causatively) be formidable:--make
afraid, dreadful, fear, terrible.
see HEBREW for 02119
דְּחַל (de.chal) — to fear.
1) to fear
1a) (P'al)
1a1) to fear
1a2) terrible (pass participle)
1b) (Pael) to cause to be afraid, make afraid
AC/Vpu3ms/Sp1bs — Conjunction · verb piel third person masculine singular · suffixAC/Vpu3ms/Sp1bs
הַרְהֹר (harhor) refers to a mental conception or fantasy. It is derived from a root related to thought and is used in the plural form in Daniel 4:2. The term encompasses ideas of imagining and mental pictures.
[הַרְהֹר] n.[m.] fancy, imagining;—pl. abs. Dn 4:2
ref
H2031 הַרְהֹר
2031 harhor har-hor'
(Aramaic) from a root corresponding to 2029; a mental
conception:--thought.
see HEBREW for 02029
הַרְהֹר (har.hor) — fantasies.
mental conception, fantasy, image, mental picture, fancy, imagining
AC/Ncmpa — Conjunction · noun common masculine plural absoluteAC/Ncmpa
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 — 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)
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
חֱזוּ (chezev) refers to a vision or appearance, derived from the root meaning related to sight. It encompasses the idea of a vision or an appearance, as noted in various lexicons. The term is used in Aramaic contexts, linking it to the concept of seeing or looking.
[חֱזוּ] n.m. vision, appearance
base
H2376 חֱזוּ, חֵזֵו
2376 chezev khay'-zev
(Aramaic) from 2370; a sight:--look, vision.
see HEBREW for 02370
חֱזוּ (che.zev) — vision.
1) vision, appearance
1a) vision
1b) appearance
AC/Ncmpc — Conjunction · noun common masculine plural constructAC/Ncmpc
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…
רֵאשׁ (re'sh) means 'head' in Hebrew, and can refer to a person's head, the chief or leader of a group, or the essential content of matters. The word is built from the concept of being at the top or forefront, covering meanings related to leadership and summation. It appears in various contexts in the Old Testament, emphasizing its figurative use.
רֵאשׁ n.m. head
head
head as seat of vision
= chief
sum, essential content, of matters
base
H7217 רֵאשׁ
7217 re'sh raysh
(Aramaic) corresponding to 7218; the head; figuratively, the
sum:--chief, head, sum.
see HEBREW for 07218
רֵאשׁ (resh) — head.
1) chief, head
1a) head (of man)
1b) head (as seat of visions)
1c) chief
1d) sum (essential content)
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
AVpi3mp/Sp1bs — Verb piel imperfect third person masculine plural · suffixAVpi3mp/Sp1bs