Daniel 5:17 — Word Study
WLCבֵּאדַ֜יִן עָנֵ֣ה דָנִיֵּ֗אל וְאָמַר֙ קֳדָ֣ם מַלְכָּ֔א מַתְּנָתָךְ֙ לָ֣ךְ לֶֽהֶוְיָ֔ן וּנְבָ֥זְבְּיָתָ֖ךְ לְאָחֳרָ֣ן הַ֑ב בְּרַ֗ם כְּתָבָא֙ אֶקְרֵ֣א לְמַלְכָּ֔א וּפִשְׁרָ֖א אֲהוֹדְעִנֵּֽהּ׃
BSAIn responseʼĕdayin [then, at that time] DanielDânîyêʼl [the prophet, God's messenger] saidʼămar to the kingmelek [ruler, monarch] You may keephâvâʼ your giftsmattᵉnâʼ [rewards, offerings] and giveyᵉhab your rewardsnᵉbizbâh [generous gifts, largess] to someone elseʼochŏrân [another, a different person] Neverthelessbᵉram [but, in spite of this] I will readqᵉrâʼ [call out loud, proclaim] the inscriptionkᵉthâb [written decree, message] for the kingmelek and interpret itpᵉshar [explain, make known] for himyᵉdaʻ [reveal its meaning, provide understanding]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֜יִן | then | Preposition, adverb |
| עָנֵ֣ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| דָנִיֵּ֗אל | Daniel | Noun proper masculine |
| וְאָמַר֙ | and [say] saying | Conjunction, verb qal participle (active) masculine singular |
| קֳדָ֣ם | before | Noun common, both singular absolute |
| מַלְכָּ֔א | king the | Noun common both singular determined, particle |
| מַתְּנָתָךְ֙ | gifts your | Noun common feminine plural construct, suffix |
| לָ֣ךְ | for yourself | Preposition, suffix |
| לֶֽהֶוְיָ֔ן | let them be | Verb, Qal, imperfect third person feminine plural |
| וּנְבָ֥זְבְּיָתָ֖ךְ | and rewards your | Conjunction, noun common feminine plural construct, suffix |
| לְאָחֳרָ֣ן | to another | Preposition |
| הַ֑ב | give! | Verb, Qal, imperative second person masculine singular |
| בְּרַ֗ם | nevertheless | Adverb |
| כְּתָבָא֙ | writing the | Noun common both singular determined, particle |
| אֶקְרֵ֣א | I will read aloud | Verb, Qal, imperfect first person common singular |
| לְמַלְכָּ֔א | to king the | Preposition, noun common both singular determined, particle |
| וּפִשְׁרָ֖א | and interpretation the | Conjunction, noun common both singular determined, particle |
| אֲהוֹדְעִנֵּֽהּ׃ | I will make known to him | Verb hiphil imperfect first person common singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In response, Daniel said to the king, “You may keep your gifts for yourself and give your rewards to someone else. Nevertheless, I will read the inscription for the king and interpret it for him. |
| KJV | ¶ Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. |
| ASV | Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation. |
| YLT | Then hath Daniel answered and said before the king, 'Thy gifts be to thyself, and thy fee to another give; nevertheless, the writing I do read to the king, and the interpretation I cause him to know; |
| WEB | Then Daniel answered before the king, “Let your gifts be to yourself, and give your rewards to another. Nevertheless, I will read the writing to the king, and make known to him the interpretation. |
| BBE | Then Daniel made answer and said to the king, Keep your offerings for yourself, and give your rewards to another; but I, after reading the writing to the king, will give him the sense of it. |
Where they part company is בְּרַם — see How Translations Differ.
The sentence has a main clause followed by direct speech and a contrast clause, emphasizing Daniel's decision to focus on interpretation despite the king's offers.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectדָּנִיֵּאל
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 5:17
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 — Daniel Interprets the Inscriptiongenerated
Daniel 5:17 captures a pivotal moment when Daniel is called to interpret a mysterious inscription that has troubled King Belshazzar. Despite the king's offers of gifts and rewards, Daniel's focus remains on delivering the message from God, highlighting his integrity and commitment to truth. This scene emphasizes the contrast between earthly rewards and divine wisdom, as Daniel chooses to serve God over seeking personal gain.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 5:29 | Then Belshazzar gave the command, and they clothed Daniel in purple, placed a gold chain around his neck, and proclaimed him the third highest ruler in the kingdom. |
| 2 | Genesis 14:23 | that I will not accept even a thread, or a strap of a sandal, or anything that belongs to you, lest you should say, ‘I have made Abram rich.’ |
| 3 | 2 Kings 3:13 | Elisha, however, said to the king of Israel, “What have we to do with each other? Go to the prophets of your father and of your mother!” “No,” replied the king of Israel, “for it is the LORD who has summoned these three kings to deliver them into the hand of Moab.” |
| 4 | 2 Kings 5:16–26 | But Elisha replied, “As surely as the LORD lives, before whom I stand, I will not accept it.” And although Naaman urged him to accept it, he refused. |
| 5 | Acts 8:20 | But Peter replied, “May your silver perish with you, because you thought you could buy the gift of God with money! |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — בְּרַם, be.Ramgenerated
The Aramaic word בְּרַם (*beram*) means 'nevertheless' or 'but,' indicating a contrast or exception. It suggests that despite the king's generous offers, Daniel is prioritizing his duty to interpret the inscription.
This adverb is often used in biblical texts to introduce a counterpoint, showing that Daniel is not swayed by material temptations. The parsing as an adverb highlights its role in connecting thoughts and emphasizing the significance of Daniel's response.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses nevertheless, which is also the choice of the ASV, KJV, and others.
Where others part company with the BSB is over the word בְּרַם — but is chosen by the BBE and NETB, reflecting a different nuance in the translation.
Sentence Structuregenerated
The finite verb עָנֵ֣ה, he replied, governs the whole verse, with several clauses and phrases hanging off it. The structure shows that Daniel's response is both direct and layered, as he addresses the king's offers before stating his intent to interpret the inscription.
The word order places emphasis on Daniel's reply and interpretation, demonstrating the importance of his role as a prophet in this moment of crisis.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word τότε (*tote*) to translate בְּרַם. This choice indicates a shift in focus, as the Greek term can imply a temporal aspect, suggesting a moment of decision in the narrative.
This choice may reflect a broader interpretation of the text, emphasizing the significance of Daniel's response in the context of the king's request.
In plain words — the whole versegenerated
Daniel 5:17 shows Daniel responding to King Belshazzar, saying he does not want the king's gifts but will read and interpret the mysterious writing. This highlights Daniel's commitment to his prophetic duty over personal gain.
Frequently Asked Questionsgenerated
Daniel's refusal of the gifts signifies his integrity and focus on fulfilling his prophetic role rather than seeking personal rewards.
Interpreting the inscription demonstrates Daniel's unique ability as a prophet to convey God's message, highlighting the contrast between divine wisdom and earthly power.
Daniel's response reflects his humility and commitment to God, prioritizing the truth of the message over material wealth.
Daniel's approach teaches the importance of integrity and faithfulness to one's calling, even in the face of temptation or pressure.
Reflection Questionsgenerated
- In what ways can I prioritize my responsibilities over personal gain in my own life?
- How can I demonstrate integrity in situations where I might be tempted by rewards?
- What does Daniel's example teach me about responding to authority?
- How can I apply the lessons from Daniel's interpretation of the inscription to my understanding of truth and wisdom?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this verse to discuss Daniel's humility and integrity in the face of royal authority. Here are their insights.
Verse 17. "To this Daniel made answer before the king, saying: 'Thy gifts be unto thyself, and bestow the presents of thy house upon someone else...'" We should follow the example of a man like Daniel,Early Church Fathers on Daniel 5 →
Why then, you ask, being so humble did Daniel not repel either the adoration that was paid him by the king or the offerings? This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you,Early Church Fathers on Daniel 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 5:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Daniel answered and said before the king,.... With great freedom, boldness, and intrepidity: let thy gifts be to thyself; remain with thee; I neither want them, nor desire them; nor will I
Read John Gill on Daniel 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Read Robert Jamieson on Daniel 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDid not Daniel receive gifts and honour, from Nebuchadnezzar, on the like occasion? Answ. He was then young, and the captivity was to be long, and he by his place could be helpful to his poor brethren; but now the time of the captivity was near expired, and Babylon in distress by invasion and siege, and that night king, city, and kingdom lost; and there the time was different, and the case also. Moreover Daniel would not receive a reward for so sad a message.
Read Matthew Poole on Daniel 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 5:17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.Ver. 17. Let thy gifts be to thyself.] Honours, pleasures, riches, “ Haec tria pro trino numine mmadus habet. ” But as Moses, by the force of his faith, overcame them all, so did Daniel here, throwing off the offers of them, and answering the king’ s proud speech with a grave invective, which he beginneth somewhat abruptly, not without indignation, as having to deal with a wicked and desperate man, rejected of God. Ministers must carry in them a retired majesty, saith one, toward the…
Read John Trapp on Daniel 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) Let thy gifts be to thyself.—Daniel refused the king’s offer of reward at first, but afterwards accepted it. In this way he showed his determination to speak the truth without any respect to fee, gift, or reward. (Comp. the conduct of Elisha, 2 Kings 5:16; 2 Kings 8:9.)
Read Charles John Ellicott on Daniel 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. Let thy gifts be to thyself] They could be of little use to any, as the city was in a few hours to be taken and pillaged.
Read AdamClarke on Daniel 5 →CambridgeThe Cambridge Bible for Schools and Colleges17. Daniel rejects the proffered honours: he will read the writing; but he will do so quite irrespectively of any promises made to him by the heathen king. before the king] cf. on Daniel 2:8. rewards] See the note on Daniel 2:6. yet] nevertheless (R.V.) brings out the force of the adverb used more distinctly (cf. Daniel 4:15; Daniel 4:23 [R.V.]).
Read Cambridge on Daniel 5 →Albert Barnes1798–1870Barnes' Notes on the BibleThen Daniel answered and said before the king, Let thy gifts be to thyself - That is, “I do not desire them; I do not act from a hope of reward.” Daniel means undoubtedly to intimate that what he
Read Albert Barnes on Daniel 5 →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
In response, Daniel said to the king, “You may keep your gifts for yourself and give your rewards to someone else. Nevertheless, I will read the inscription for the king and interpret it for him.
Then Daniel answered before the king, “Let your gifts be to yourself, and give your rewards to another. Nevertheless, I will read the writing to the king, and make known to him the interpretation.
In response, Daniel said to the king, “You may keep your gifts for yourself and give your rewards to someone else. Nevertheless, I will read the inscription for the king and interpret it for him.
But Daniel replied to the king, “Keep your gifts, and give your rewards to someone else! However, I will read the writing for the king and make known its interpretation.
Tyndale line
¶ Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation.
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation.
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing to the king, and make known to him the interpretation.
Then Daniel answered, and sayd before the King, Keepe thy rewards to thy selfe, and giue thy giftes to another: yet I will reade the writing vnto the King, and shew him the interpretation.
Strictly literal
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet will I read the writing to the king, and make known to him the interpretation.
Then hath Daniel answered and said before the king, 'Thy gifts be to thyself, and thy fee to another give; nevertheless, the writing I do read to the king, and the interpretation I cause him to know;
Then Daniel has answered and said before the king, “Your gifts be to yourself, and give your fee to another; nevertheless, the writing I read to the king, and the interpretation I cause him to know;
Then answered Daniel and said before the king, Let thy gifts remain in thy possession, and bestow thy bounty on another: nevertheless will I read the writing unto the king, and make known to him the interpretation.
Then Daniel answered before the king, “Let your gifts be for yourself, and give your rewards to another person. Nevertheless, I will read the writing to you, king, and will tell you the meaning.
From the Latin
To which Daniel made answer, and said before the king: Thy rewards be to thyself, and the gifts of thy house give to another: but the writing I will read to thee, O king, and shew thee the interpretation thereof.
Simplified
Daniel answered the king, “Keep your gifts and give your rewards to another. Even so I will read the writing to Your Majesty and explain to you what it means.
Then Daniel made answer and said to the king, Keep your offerings for yourself, and give your rewards to another; but I, after reading the writing to the king, will give him the sense of it.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls exhibit similarities, with both preserving the core elements of Daniel's response. However, the scrolls include some restored words, indicating that while they align closely, there are textual variations due to preservation issues.
בֵּאדַ֜יִן עָנֵ֣ה דָנִיֵּ֗אל וְאָמַר֙ קֳדָ֣ם מַלְכָּ֔א מַתְּנָתָךְ֙ לָ֣ךְ לֶֽהֶוְיָ֔ן וּנְבָ֥זְבְּיָתָ֖ךְ לְאָחֳרָ֣ן הַ֑ב בְּרַ֗ם כְּתָבָא֙ אֶקְרֵ֣א לְמַלְכָּ֔א וּפִשְׁרָ֖א אֲהוֹדְעִנֵּֽהּ׃
6 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.
באדין ענה דניאל ואמר קדם מלכ א מתנת׳ך [ל׳ך] [להוין] ונבזבת׳ך לאחרן הב ברם כתב [א] אקרא למלכ א ופשר׳ה אהודענ׳ה
13 words on the leather — 5 partly restored, 3 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 5:17
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj | Adv — Preposition · adverbAR/D
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
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;
Adj — 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…
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj | V-Qal — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
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
ANcbsa — Noun common · both singular absoluteANcbsa
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
The Hebrew word מַתְּנָא (*mattna'*) means 'gift' and is an Aramaic term corresponding to the Hebrew word for gift, מַתָּנָה (*mattanah*). It is used in contexts related to giving or receiving gifts.
[מַתְּנָא] n.f. gift
base
H4978 מַתְּנָא
4978 mattna' mat-ten-aw'
(Aramaic) corresponding to 4979:--gift.
see HEBREW for 04979
מַתְּנָא (mat.t.na) — gift.
gift
Aramaic of mat.ta.nah (מַתָּנָה "gift" H4979)
Adj | Suff — Noun common feminine plural construct · suffixANcfpc/Sp2ms
ךָּ (ka) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine singular
AR/Sp2ms — Preposition · suffixAR/Sp2ms
הֲוָא (hava') means to come to pass, become, or be. It is used in various contexts, often in connection with other words, indicating actions like to see, seek, or walk. The entries highlight its range of applications in both Hebrew and Aramaic, with a focus on existence and becoming.
הֲוָא, הֲוָה 71 vb. come to pass, become, be
base
H1934 הֲוָא, הֲוָה come to pass, become, be
1934 hava' hav-aw'
(Aramaic) orhavah (Aramaic) {hav-aw'}; corresponding to 1933;
to exist; used in a great variety of applications (especially
in connection with other words):--be, become, + behold, + came
(to pass), + cease, + cleave, + consider, + do, + give, +
have, + judge, + keep, + labour, + mingle (self), + put, +
see, + seek, + set, + slay, + take heed, tremble, + walk, +
would.
see HEBREW for 01933
הֲוָא (ha.va) — to be.
1) to come to pass, become, be
1a) (P'al)
1a1) to come to pass
1a2) to come into being, arise, become, come to be
1a2a) to let become known (with participle of knowing)
1a3) to be
Adj — Verb · Qal · imperfect third person feminine pluralAVqi3fp
נְבִזְבָּה (nbizbah) is an Aramaic word meaning 'reward.' Its derivation is uncertain, but it is consistently glossed as a form of largess or reward across the entries.
נְבִזְבָּה n.f. reward
base
H5023 נְבִזְבָּה
5023 nbizbah neb-iz-baw'
(Aramaic) of uncertain derivation; a largess:--reward.
נְבִזְבָּה (ne.viz.bah) — reward.
reward
Adj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp2ms
אׇחֳרָן (ochoran) is an Aramaic word meaning 'another' or 'other.' It derives from the root of אַחֵר (acher), which also means 'another.' The entries consistently define it as an adjective, with no significant disagreement noted among the lexicons.
אׇחֳרָן adj.m. another
base
H321 אׇחֳרָן
321 'ochoran okh-or-awn'
(Aramaic) from 311; the same as 317; other:--(an-)other.
see HEBREW for 0311
see HEBREW for 0317
אׇחֳרָן (o.cho.ran) — another.
other, another
Aramaic of a.cher (אַחֵר "another" H0312)
Adj | Adj — PrepositionAR/Aabsa
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
Adj — Verb · Qal · imperative second person masculine singularAVqv2ms
(nathan, yahabh, sum; didomi): "Give" is a very common word in the Old Testament. It is most frequently the translation of nathan, "to give" (Ge 1:29; 3:6; Ex 2:9; De 18,20, etc., over 800 instances); nathan is also translated "to give up" (De 23:14; Isa 43:6; Ho 11:8); of yahabh, "to give" (Ge 30:1; 1Ch 16:28 the King James Version). In Ps 55:22 we have the perfect with suffix, "Cast thy burden upon Yahweh," margin "what he hath given thee"; elsewhere it is…
בְּרַם (beram) is an Aramaic adverb meaning 'nevertheless' or 'but.' It conveys an adversative sense, suggesting contrast or exception. The word is derived from a root that implies a sense of elevation or certainty, but it is primarily used to introduce a counterpoint in discourse.
בְּרַם adv. with advers. force, only, nevertheless
base
H1297 בְּרַם
1297 bram ber-am'
(Aramaic) perhaps from 7313 with a prepositional prefix;
properly, highly, i.e. surely; but used adversatively,
however:--but, nevertheless, yet.
see HEBREW for 07313
בְּרַם (be.ram) — nevertheless.
only, nevertheless, but
Adj — AdverbAD
כְּתָב (kethav) refers to writing or an inscription. It encompasses various forms of written communication, including decrees and requirements. The term is linked to the Aramaic word for prescribing or writing. The entries do not indicate any significant disagreement among lexicons.
כְּתָב n.m. writing
base
H3792 כְּתָב
3792 kthab keth-awb'
(Aramaic) corresponding to 3791:--prescribing, writing(-ten).
see HEBREW for 03791
כְּתָב (ke.tav) — inscription.
1) a writing
1a) writing, inscription
1b) written decree, written requirement
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
קְרָא (qra') is a Hebrew verb meaning to call, read aloud, or shout. It encompasses actions like proclaiming and being summoned. The entries indicate its use in both active and reflexive forms, with no significant disagreements among the lexicons.
[קְרָא] vb. call, read out, aloud
Pe.
call, proclaim
read out, aloud
Pe‛îl it was read
Hithpe. be summoned
base
H7123 קְרָא
7123 qra' ker-aw'
(Aramaic) corresponding to 7121:--call, cry, read.
see HEBREW for 07121
קְרָא (qe.ra) — to read.
1) to call, read aloud, read out, shout
1a) (P'al)
1a1) to call, proclaim
1a2) to read aloud, read out
1b)(Ithp'el) to be summoned, be called
Adj — Verb · Qal · imperfect first person common singularAVqi1cs
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | N-ms | Art — Preposition · noun common both singular determined · particleAR/Ncbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
פְּשַׁר (pshar) is an Aramaic noun meaning 'interpretation,' specifically referring to the interpretation of dreams. It is derived from a root that also relates to the concept of interpretation. The entries consistently emphasize its use in the context of dream interpretation.
פְּשַׁר 31 n.m. interpretation (of dream)
base
H6591 פְּשַׁר
6591 pshar pesh-ar'
(Aramaic) from 6590; an interpretation:--interpretation.
see HEBREW for 06590
פְּשַׁר (pe.shar) — interpretation.
interpretation (of dream)
Aramaic of pit.ron (פִּתְרוֹן "interpretation" H6623)
Adj | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
in-tur-pre-ta'-shun:
1. General Principles:
Is a generic term and may refer to any work of literature. Referred specifically to the sacred Scriptures, the science of interpretation is generally known as hermeneutics, while the practical application of the principles of this science is exegesis. In nearly all cases, interpretation has in mind the thoughts of another, and then, further, these thoughts expressed in another language than that of the interpreter. In this sense it is used in Biblical research. A person has interpreted the thoughts of another when he has in his own mind a correct reproduction or photograph of the thought as it was conceived in the mind of the original writer or speaker. It is accordingly a purely reproductive process, involving no originality of thought on the part of the interpreter. If the latter adds anything of his own it is eisegesis and not exegesis. The…
Revealing the true meaning of supernatural dreams, Ge 41:1-57 Da 2:4, unknown tongues, etc., 1Co 12:12,30 14:5,13.
For the right interpretation of the word of God, the chief requisites are, a renewed heart, supremely desirous to learn and do the will of God; the aid of the Holy Spirit, sought and gained; a firm conviction that the word of God should rule the erring season and heart of man; a diligent comparison of its different parts, for the light they throw upon each other; all reliable information as to the history and geography, the customs, laws, and languages, the public, domestic, and inner life of Bible times. Thus to study the Bible for one’s self is the privilege and duty of every one.
→ See TONGUES
יְדַע (yda) means 'to know' and encompasses various forms of knowledge and communication. It can refer to knowing something personally or causing someone else to know. The entries indicate its use in both Hebrew and Aramaic contexts, with a focus on the act of informing or teaching.
יְדַע vb. know
Pe. know
Haph. cause to know, inform
base
H3046 יְדַע
3046 yda` yed-ah'
(Aramaic) corresponding to 3045:--certify, know, make known,
teach.
see HEBREW for 03045
יְדַע (ye.da) — to know.
1) to know
1a) (P'al) to know
1b) (Aphel) to let someone know, communicate, inform, cause to know
Adj | Suff — Verb hiphil imperfect first person common singular · suffixAVhi1cs/Sp3ms