Daniel 4:8 — Word Study
WLCוְעַ֣ד אָחֳרֵ֡ין עַל֩ קָֽדָמַ֨י דָּנִיֵּ֜אל דִּֽי־ שְׁמֵ֤הּ בֵּלְטְשַׁאצַּר֙ כְּשֻׁ֣ם אֱלָהִ֔י וְדִ֛י רֽוּחַ־ אֱלָהִ֥ין קַדִּישִׁ֖ין בֵּ֑הּ וְחֶלְמָ֖א קָֽדָמ֥וֹהִי אַמְרֵֽת׃
BSAto grow greatrᵉbâh treeʼîylân to grow strongtᵉqêph heightrûwm to reachmᵉṭâʼ heavenshâmayin visibilitychăzôwth endçôwph allkôl earthʼăraʻ
| Greek | English | Parsing |
|---|---|---|
| וְעַ֣ד | and until | Conjunction, preposition |
| אָחֳרֵ֡ין | at last | Adverb |
| עַל֩ | he came in | Verb, Qal, perfect third person masculine singular |
| קָֽדָמַ֨י | before me | Noun common both plural construct, suffix |
| דָּנִיֵּ֜אל | Daniel | Noun proper masculine |
| דִּֽי־ | who | Conjunction |
| שְׁמֵ֤הּ | name his | Noun common both singular construct, suffix |
| בֵּלְטְשַׁאצַּר֙ | [is] Belteshazzar | Noun proper masculine |
| כְּשֻׁ֣ם | like [the] name of | Preposition, noun common both singular construct |
| אֱלָהִ֔י | god my | Noun common both singular construct, suffix |
| וְדִ֛י | and who | Conjunction, conjunction |
| רֽוּחַ־ | a spirit of | Noun common, both singular construct |
| אֱלָהִ֥ין | gods | Noun common, masculine plural absolute |
| קַדִּישִׁ֖ין | holy | |
| בֵּ֑הּ | [is] in him | Preposition, suffix |
| וְחֶלְמָ֖א | and dream the | Conjunction, noun common both singular determined, particle |
| קָֽדָמ֥וֹהִי | before him | Noun common masculine plural construct, suffix |
| אַמְרֵֽת׃ | I said | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream: |
| KJV | ¶ But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, |
| ASV | But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, saying, |
| YLT | And at last come up before me hath Daniel, whose name [is] Belteshazzar — according to the name of my god — and in whom [is] the spirit of the holy gods, and the dream before him I have told: |
| WEB | But at last, Daniel came in before me, whose name was Belteshazzar according to the name of my god, and in whom is the spirit of the holy gods. I told the dream before him, saying, |
| BBE | But at last Daniel came in before me, he whose name was Belteshazzar, after the name of my god, and in whom is the spirit of the holy gods: and I put the dream before him, saying, |
Where they part company is in the treatment of the phrase 'the spirit of the holy gods'.
The structure consists of a main clause followed by a relative clause that provides additional information about Daniel, culminating in the main action of the king speaking.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbוְ
The sentence as the grammar sees it Open the tree ›
1 of 18 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 4:8
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 Dream Interpretationgenerated
Daniel 4:8 recounts how Nebuchadnezzar, after consulting various wise men, finally turns to Daniel, who is also known as Belteshazzar. The king acknowledges Daniel's unique abilities, attributing them to the spirit of the holy gods. This context highlights the significance of divine insight in interpreting dreams, as seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:7 | The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego. |
| 2 | Daniel 5:12 | did this because Daniel, the one he named Belteshazzar, was found to have an extraordinary spirit, as well as knowledge, understanding, and the ability to interpret dreams, explain riddles, and solve difficult problems. Summon Daniel, therefore, and he will give you the interpretation.” |
| 3 | Isaiah 46:1 | Bel crouches; Nebo cowers. Their idols weigh down beasts and cattle. The images you carry are burdensome, a load to the weary animal. |
| 4 | Jeremiah 50:2 | “Announce and declare to the nations; lift up a banner and proclaim it; hold nothing back when you say, ‘Babylon is captured; Bel is put to shame; Marduk is shattered, her images are disgraced, her idols are broken in pieces.’ |
| 5 | Daniel 4:9–18 | “O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — בֵּלְטְשַׁאצַּר, be.le.te.sha.Tzargenerated
The name בֵּלְטְשַׁאצַּר (Belteshazzar) is significant as it reflects Daniel's identity during his time in Babylon. It is a name given in honor of the Babylonian deity, indicating his role as a servant of the king and his connection to the culture of his captors.
The name carries implications of Daniel's status and responsibilities, as well as his ability to interpret dreams, which is central to the narrative of this chapter.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the rendering of בֵּלְטְשַׁאצַּר as 'Belteshazzar', maintaining the connection to the Babylonian context across versions.
Sentence Structuregenerated
The main verb in this verse is אַמְרֵֽת (amret), meaning 'I said,' which governs the entire sentence. The structure includes a series of phrases that describe Daniel and his attributes, leading to the king's action of speaking.
The order of the words places emphasis on Daniel's identity and the divine qualities attributed to him, highlighting the king's recognition of Daniel's unique abilities.
Septuagint Backgroundgenerated
In the Septuagint, the name בֵּלְטְשַׁאצַּר is rendered with a Greek equivalent that maintains its significance as a name connected to a deity, showing the translators' intention to preserve the cultural context.
The choice of words in the Septuagint reflects an understanding of Daniel's role and the divine presence associated with him, aligning with the Hebrew text's emphasis on the spirit of the holy gods.
In plain words — the whole versegenerated
Daniel 4:8 tells us that Nebuchadnezzar, after consulting other wise men, finally called upon Daniel, who is also known as Belteshazzar. The king recognizes Daniel's unique abilities, attributing them to the spirit of the holy gods within him, and he proceeds to share his dream with Daniel.
Frequently Asked Questionsgenerated
Belteshazzar is a name given to Daniel that honors a Babylonian deity, reflecting his role in the Babylonian court.
Nebuchadnezzar acknowledges the divine insight that Daniel possesses, which he associates with the spirit of the holy gods.
Daniel's ability to interpret dreams is central to the narrative, showcasing his connection to God and his role as a prophet during the Babylonian exile.
This verse highlights the theme of God's sovereignty and the importance of divine revelation, as seen through Daniel's interpretations.
Reflection Questionsgenerated
- What does Daniel's experience teach us about seeking wisdom and guidance from God?
- How can we recognize and acknowledge the divine presence in our lives, as Nebuchadnezzar did with Daniel?
- In what ways can we apply the lessons from Daniel's interpretations to our understanding of God's messages today?
- How does understanding the cultural context of names like Belteshazzar enhance our comprehension of biblical narratives?
The early church on this verse — how the Fathers read it
The early church fathers reference this verse to discuss the divine wisdom present in Daniel, highlighting his role as a prophet and interpreter of dreams.
The spirit filled the soul of Daniel with wisdom.… Even Nebuchadnezzar recognized that the Holy Spirit was in Daniel.… One thing he said was true and one was false.Early Church Fathers on Daniel 4 →
We are not capable of glorifying God on our own; only in the Spirit is this made possible. In him we are able to thank God for the blessings we have received.Early Church Fathers on Daniel 4 →
Verse 8. "'Then at last my associate, Daniel, whose name according to the name of my god is Belteshazzar, entered before my presence.'" With the exception of the Septuagint translators (who for some reason or other have omitted this whole…Early Church Fathers on Daniel 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 4:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut at the last Daniel came in before me,.... Whether sent for or no is not clear; the reason why he came not with the rest might be because he did not associate with them; nor did they care he
Read John Gill on Daniel 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, Daniel ...
Read Robert Jamieson on Daniel 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDaniel came in before me; whether sent for by the king, or brought in by another, appears not, but he was last, that it might appear he had the true understanding of these secrets; for if he had come first, before the rest had done their best in trying all their skill in vain, they would have said they knew as well as he, and so God would not have had the glory; but now it is plain the Spirit of God in the prophet did all. The holy gods; he speaks in the plural, like an idolater, and because he calls him Belteshazzar, according to the name of his god, i.e. Bel or Baal. By the spirit of the gods he means the spirit of divination, or prophecy of future contingent things, which God only knows…
Read Matthew Poole on Daniel 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 4:8 But at the last Daniel came in before me, whose name [was] Belteshazzar, according to the name of my god, and in whom [is] the spirit of the holy gods: and before him I told the dream, [saying],Ver. 8. But at last Daniel came in before me.] And why "at last?" Why was he not sooner sent for? If the soothsayers and sorcerers could have served the turn, Daniel had never been sought to. This is the guise of graceless men; they run not to God till all other refuges fail them. According to the name of my god, and in whom is the spirit of the holy gods.] Is this the language of a true convert? Should not former sinful practices be looked upon with a lively hatred, and mentioned with…
Read John Trapp on Daniel 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) At the last.—On account of his position as the chief of the governors of the wise men, Daniel would not “come in” till last. Belteshazzar.—See Note on Daniel 1:7; Introduction, § 6. The spirit . . .—He means his own gods, for though he recognised Jehovah to be a “high God,” yet he acknowledged Him only as one out of many.
Read Charles John Ellicott on Daniel 4 →CambridgeThe Cambridge Bible for Schools and Colleges8. at the last] It is difficult to understand how the Aram. can bear this meaning; though no doubt something substantially similar is what is intended. Behrmann renders, ‘And (so it was) till another came in before me, (even) Daniel’; and Bevan (changing a point), ‘And yet another came in before me, (even) Daniel.’ according to the name of my god] viz. Bel. The ‘Bel’ in Belteshazzar is not really the name of the god, but (as explained on Daniel 1:7) is part of the word balâṭ ?su, ‘his life’; but it may be only an assonance, not an etymology, which the king is represented as expressing,—just as Hebrew writers say, for instance, that Cain or Moses was so called because of the verbs ‘I have…
Read Cambridge on Daniel 4 →Albert Barnes1798–1870Barnes' Notes on the BibleBut at the last - After the others had shown that they could not interpret the dream. Why Daniel was not called with the others does not appear; nor is it said in what manner he was at last summoned into the presence of the king.
Read Albert Barnes on Daniel 4 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. How remarkably similar is this to the account in chapter ii! Brown, in his recent Hebrew Lexicon, objects to the connection of the name Belteshazzar with Bel, as “inexplicable;” but see note Daniel 1:6-7.
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
But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream:
But at last, Daniel came in before me, whose name was Belteshazzar according to the name of my god, and in whom is the spirit of the holy gods. I told the dream before him, saying,
But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream:
Later Daniel entered (whose name is Belteshazzar after the name of my god, and in whom there is a spirit of the holy gods). I recounted the dream for him as well,
Tyndale line
¶ But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying,
But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, saying,
But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and I told the dream before him, saying,
But at the last Daniel came in before me, whose name is Belteshazzar, according to the name of my God, and in whom is the spirit of the holy gods: and before him I told the dream, saying ,
A great tree and strong, and the height thereof reached vnto heauen, and the sight thereof to the endes of all the earth.
Strictly literal
But at the last Daniel came in before me, whose name is Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods; and before him I told the dream:
And at last come up before me hath Daniel, whose name [is] Belteshazzar — according to the name of my god — and in whom [is] the spirit of the holy gods, and the dream before him I have told:
And at last Daniel has come up before me, whose name [is] Belteshazzar—according to the name of my god—and in whom [is] the spirit of the holy gods, and the dream before him I have told:
(4:5) But at the last came up before me Daniel, whose name was Belteshazzar, after the name of my god, and in whom is the spirit of the holy gods; and the dream did I recite before him, [saying,]
But at last Daniel came in—the one who is named Belteshazzar after the name of my god, and in whom is the spirit of the holy gods—and I told him the dream.
From the Latin
The tree was great, and strong: and the height thereof reached unto heaven: the sight thereof was even to the ends of all the earth.
Simplified
In the end Daniel came before me and I told him the dream. (He is also called Belteshazzar after my god, and he has the spirit of the holy gods in him.)
But at last Daniel came in before me, he whose name was Belteshazzar, after the name of my god, and in whom is the spirit of the holy gods: and I put the dream before him, saying,
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 presents the verse with a clear connection to Daniel's identity and the divine attributes he possesses. The Septuagint matches only partially, indicating some differences in translation choices, while the Dead Sea Scrolls fragment supports the overall narrative but includes some restored words.
וְעַ֣ד אָחֳרֵ֡ין עַל֩ קָֽדָמַ֨י דָּנִיֵּ֜אל דִּֽי־ שְׁמֵ֤הּ בֵּלְטְשַׁאצַּר֙ כְּשֻׁ֣ם אֱלָהִ֔י וְדִ֛י רֽוּחַ־ אֱלָהִ֥ין קַדִּישִׁ֖ין בֵּ֑הּ וְחֶלְמָ֖א קָֽדָמ֥וֹהִי אַמְרֵֽת׃
11 of the 18 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.
רבא אילנ [א] [ותקף] [ורומ׳ה] [ימטא] [לשמי] [א] [וחזות׳ה] [לסוף] [כל] [ארע] [א]
13 words of the verse are on this fragment — 1 partly restored, 11 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 4:8
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.
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
AC/R — Conjunction · prepositionAC/R
אחרין Dn 4:5 Kt; very dub.; usu. and unto the last
ref
H318 אחרין, אׇחֳרֵין, אׇחֳרֵן
318 'ochoreyn okh-or-ane'
(Aramaic) or (shortened) :ochoren (Aramaic) {okh-or-ane'};
from 317; last:--at last.
see HEBREW for 0317
אׇחֳרֵין (o.cho.ren) — finally.
1) end, outcome
1a) hid part (of cows)
1b) end (of time)
1c) remnant, descendants
AD — AdverbAD
עֲלַל (alal) is a Hebrew verb meaning to come in or go in, with various forms indicating different nuances such as thrusting oneself in or introducing. It appears in both active and passive forms, including to bring in and to be brought in. The entries suggest a focus on the act of entering or introducing something.
[עֲלַל] vb. go or come in
Pe.
Haph. bring in
Hoph. be brought
base
H5954 עֲלַל
5954 `alal al-al'
(Aramaic) corresponding to 5953 (in the sense of thrusting
oneself in), to enter; causatively, to introduce:--bring in,
come in, go in.
see HEBREW for 05953
עֲלַל (a.lal) — to come.
1) to thrust in, go in, come in
1a) (P'al) to go in, come in
1b) (Aphel) to bring in
1c) (Hophal) to be brought in
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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
ANcbpc/Sp1bs — Noun common both plural construct · suffixANcbpc/Sp1bs
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
ANpm — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
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
שֻׁם (shum) means 'name' in Aramaic, corresponding to the Hebrew word שֵׁם (shem, H8034). The entries indicate that it is primarily used in contexts related to naming.
H8036 שֻׁם
8036 shum shoom
(Aramaic) corresponding to 8034:--name.
see HEBREW for 08034
שֻׁם (shum) — name.
name
Aramaic of shem (שֵׁם "name" H8034)
ANcbsc/Sp3ms — Noun common both singular construct · suffixANcbsc/Sp3ms
בֵּלְטְשַׁאצַּר (Belteshazzar) is an Aramaic name meaning 'lord of the straitened's treasure.' It refers to Daniel, a significant figure during the Babylonian exile, who is noted for his ability to interpret dreams. He is mentioned in several passages, including Ezekiel 14:14 and multiple chapters in Daniel.
בֵּלְטְשַׁאצַּר 8 n.pr.m. Bab. name of Daniel
base
H1096 בֵּלְטְשַׁאצַּר
1096 Beltsha'tstsar bale-tesh-ats-tsar'
(Aramaic) corresponding to 1095:--Belteshazzar.
see HEBREW for 01095
בֵּלְטְשַׁאצַּר (be.le.te.shats.tsar) — Belteshazzar.
A man living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Aramaic of da.niy.yel (דָּנִיֵּאל, דָּנִאֵל "Daniel" H1840)
§ Belteshazzar = "lord of the straitened's treasure"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon; because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Daniel' (H1840 or H1841)
ANpm — Noun proper masculineANpm
Belteshazzar
Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).
(favored by Bel .) [DANIEL, DANIEL, THE BOOK OF]
who lays up treasures in secret
שֻׁם (shum) means 'name' in Aramaic, corresponding to the Hebrew word שֵׁם (shem, H8034). The entries indicate that it is primarily used in contexts related to naming.
H8036 שֻׁם
8036 shum shoom
(Aramaic) corresponding to 8034:--name.
see HEBREW for 08034
שֻׁם (shum) — name.
name
Aramaic of shem (שֵׁם "name" H8034)
AR/Ncbsc — Preposition · noun common both singular constructAR/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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
ANcbsc/Sp1bs — Noun common both singular construct · suffixANcbsc/Sp1bs
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/C — Conjunction · conjunctionAC/C
רוּחַ (ruach) refers to both 'wind' and 'spirit' in Hebrew. It encompasses meanings related to the natural element of wind as well as the immaterial aspects of spirit, including the human mind. The entries consistently highlight these two primary meanings without significant disagreement.
רוּחַ n.f. wind, spirit
base
H7308 רוּחַ wind, spirit
7308 ruwach roo'-akh
(Aramaic) corresponding to 7307:--mind, spirit, wind.
see HEBREW for 07307
רוּחַ (ru.ach) — spirit.
1) spirit, wind
1a) wind
1b) spirit
1b1) of man
1b2) seat of the mind
ANcbsc — Noun common · both singular constructANcbsc
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
ANcmpa — Noun common · masculine plural absoluteANcmpa
('elohim; theoi):
I. IN THE OLD TESTAMENT
1. Superhuman Beings (God and Angels)
2. Judges, Rulers
3. Gods of the Nations
4. Superiority of Yahweh to Other Gods
5. Regulations Regarding the Gods of the Nations
6. Israel's Tendency to Idolatry
II. IN THE APOCRYPHA
III. IN THE NEW TESTAMENT
The Hebrew plural 'elohim is generally known as the plural of "majesty" and is the ordinary name for God. The meaning of the plural seems to be "plenitude of powers." It denotes the fullness of those attributes of power which belonged to the Divine Being. Thus it is usually translated in the singular, "God," when referring to the God of Israel. When reference is made to the gods of the other nations the word is translated in the plural, "gods." The heathen nations usually had a plurality of gods. Among the Semites it was customary for one nation or tribe to have its own particular god. Often there were many…
The words god and gods, Hebrew ELOHIM, are several times used in Scripture to express the power, office, or excellence of some created beings, as angels, magistrates, Ex 22:20,28 Ps 86:8 97:12; often also for the false gods of the heathen. These were exceedingly numerous, and are denoted by various terms, signifying vanity, falsehood, etc. Among the first objects to be deified were the sun, the moon, and the chief powers of nature. Innumerable animals, deceased men, all ages, passions, and conditions of man, and every thing which fear, lust, malice, pride, or caprice could suggest, were made objects of worship. The gods of modern India are numbered by millions.
→ See IDOL
→ See IDOLATRY
→ See IMAGE
The Hebrew word קַדִּישׁ (*qaddiysh*) means 'holy' or 'saint.' It is derived from a root that conveys the idea of being separate or set apart. The entries indicate that it can refer to angels or saints, and it is linked to the concept of holiness in the Old Testament.
קַדִּישׁ adj. holy
base
H6922 קַדִּישׁ
6922 qaddiysh kad-deesh'
(Aramaic) corresponding to 6918. --holy (One), saint.
see HEBREW for 06918
קַדִּישׁ (qad.dish) — holy.
1) holy, separate
2) (TWOT) angels, saints
AAampa — AAampa
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
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)
AC/Ncbsd/Ta — Conjunction · noun common both singular determined · particleAC/Ncbsd/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
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
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/Sp3ms
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)
AVqp1cs — Verb · Qal · perfect first person common singularAVqp1cs