Daniel 6:15 — Word Study
WLCבֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הַרְגִּ֖שׁוּ עַל־ מַלְכָּ֑א וְאָמְרִ֣ין לְמַלְכָּ֗א דַּ֤ע מַלְכָּא֙ דִּֽי־ דָת֙ לְמָדַ֣י וּפָרַ֔ס דִּֽי־ כָל־ אֱסָ֥ר וּקְיָ֛ם דִּֽי־ מַלְכָּ֥א יְהָקֵ֖ים לָ֥א לְהַשְׁנָיָֽה׃
BSAThenʼĕdayin the king {together}melek [in unison] thatdîy
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֙יִן֙ | then | Preposition, adverb |
| גֻּבְרַיָּ֣א | men the | Noun common masculine plural determined, particle |
| אִלֵּ֔ךְ | these | Particle |
| הַרְגִּ֖שׁוּ | they came as a crowd | Verb, Hiphil, perfect third person masculine plural |
| עַל־ | to | Preposition |
| מַלְכָּ֑א | king the | Noun common both singular determined, particle |
| וְאָמְרִ֣ין | and [were] saying | Conjunction, verb qal participle (active) masculine plural |
| לְמַלְכָּ֗א | to king the | Preposition, noun common both singular determined, particle |
| דַּ֤ע | know | Verb, Qal, imperative second person masculine singular |
| מַלְכָּא֙ | king O | Noun common both singular determined, particle |
| דִּֽי־ | that | Conjunction |
| דָת֙ | [the] law | Noun common, both singular absolute |
| לְמָדַ֣י | of [the] Medes | Preposition, noun proper |
| וּפָרַ֔ס | and [the] Persians | Conjunction, noun proper |
| דִּֽי־ | that | Conjunction |
| כָל־ | any | Noun common, both singular construct |
| אֱסָ֥ר | prohibition | Noun common, both singular absolute |
| וּקְיָ֛ם | and statute | Conjunction, noun common both singular absolute |
| דִּֽי־ | which | Conjunction |
| מַלְכָּ֥א | king the | Noun common both singular determined, particle |
| יְהָקֵ֖ים | he will establish | Verb, Hiphil, imperfect third person masculine singular |
| לָ֥א | not | Particle |
| לְהַשְׁנָיָֽה׃ | to change | Preposition, verb hiphil infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the men approached the king together and said to him, “Remember, O king, that by the law of the Medes and Persians no decree or ordinance established by the king can be changed.” |
| KJV | Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. |
| ASV | Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed. |
| YLT | Then these men have assembled near the king, and are saying to the king, 'know, O king, that the law of Media and Persia [is]: That any interdict and statute that the king doth establish is not to be changed.' |
| WEB | Then these men assembled together to the king, and said to the king, “Know, O king, that it is a law of the Medes and Persians, that no decree nor statute which the king establishes may be changed.” |
| BBE | Then these men said to the king, Be certain, O King, that by the law of the Medes and Persians no order or law which the king has put into force may be changed. |
Where they part company is in the rendering of הַשְׁנָיָֽה — see How Translations Differ.
The sentence is structured around a main action followed by a direct address and an explanation of the law, emphasizing the collective approach of the men.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbמִלָּה
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 6:15
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 — The Decree of the Kinggenerated
Daniel 6:15 describes a tense moment where the men remind the king of the unchangeable nature of his decrees, highlighting the legal rigidity of the laws of the Medes and Persians. This context emphasizes the authority of the king and the limitations placed upon him by his own laws, as he grapples with the consequences of his decisions regarding Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:8–12 | Therefore, O king, establish the decree and sign the document so that it cannot be changed—in accordance with the law of the Medes and Persians, which cannot be repealed.” |
| 2 | Esther 8:8 | Now you may write in the king’s name as you please regarding the Jews, and seal it with the royal signet ring. For a decree that is written in the name of the king and sealed with the royal signet ring cannot be revoked.” |
| 3 | Psalm 94:20–21 | Can a corrupt throne be Your ally— one devising mischief by decree? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הַשְׁנָיָֽה, le.hash.na.Yahgenerated
The word הַשְׁנָיָֽה (*hashna'*) is a Hiphil infinitive meaning 'to change' or 'to alter.' It is derived from the root שְׁנָא (*shanah*), which conveys the idea of transformation or modification. The parsing indicates that it is used in a context where something is being altered, emphasizing the act of changing a decree or command.
In this verse, the emphasis on הַשְׁנָיָֽה underscores the finality of the king's orders, as the men assert that no decree established by the king can be changed. This highlights the tension between the king's authority and the immutable nature of the laws he has enacted.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb in the verse is הַרְגִּ֖שׁוּ, they came as a crowd, which governs the entire sentence. The structure includes several phrases: a prepositional phrase indicating the direction of their approach, a noun phrase that identifies the subject, and a clause that contains the content of their message to the king.
The Hebrew word order places emphasis on the action of approaching the king, followed by the direct address and the reminder of the law, illustrating the urgency and seriousness of their claim.
Septuagint Backgroundgenerated
The Septuagint translates the key phrase with ἐχελέσθαι, which conveys the idea of being unable to change or revoke. This choice suggests a strong emphasis on the binding nature of the king's decrees, paralleling the Aramaic text's insistence on the unchangeability of the law.
The Greek translation reflects the same legal rigidity found in the Hebrew, reinforcing the theme of authority and the consequences of the king's actions.
In plain words — the whole versegenerated
Daniel 6:15 recounts how the men approached the king to remind him that his laws, as established by the Medes and Persians, cannot be changed. This highlights the authority of the king and the serious implications of his decrees.
Frequently Asked Questionsgenerated
It means that once a decree is made, it is final and cannot be altered or revoked, reflecting the strict legal customs of the time.
They remind him to emphasize the consequences of his actions regarding Daniel, as they seek to ensure that the king adheres to his own laws.
This verse illustrates the conflict between the king's authority and the loyalty of Daniel to his God, setting the stage for the events that follow.
We can learn about the importance of carefully considering the implications of our decisions and the weight of our words, especially in positions of authority.
Reflection Questionsgenerated
- What are some situations where I have felt bound by my own decisions or commitments?
- How can I ensure that my words and actions align with my values and beliefs?
- In what ways do I see authority being challenged in today's world?
- What lessons can I take from Daniel's example of faithfulness in the face of adversity?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse to illustrate the binding nature of the king's decrees, emphasizing the authority of the laws of the Medes and Persians.
You do not have the authority to overturn what you have prescribed, the laws of Medes and Persians ordering that the laws passed by the previous king be fulfilled.Early Church Fathers on Daniel 6 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 6:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen these men assembled to the king,.... Who had left him for a while to consider of the case; or they departed to consult among themselves about the king's proposals to them; or went home to their
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. No JFB commentary on this verse.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese were bold men, they were resolved to follow their blows, and would have their will rather than the king should have his in this case; which on the king’ s part was honourable and royal, to retrieve an evil act, and to retract, or at least to mitigate, a rigid and, rash decree. No decree nor statute which the king establisheth may be changed: thus Haman contrived and pleaded, yet there was a way found to prevent execution, Es 8. Again, this law, which they plead was fundamental to make all laws and decrees immutable, was absurd and impolitic; for laws should be essentially changeable by the law-makers, because they often see greater cause to change a law when it grows obsolete and…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:15 Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians [is], That no decree nor statute which the king establisheth may be changed.Ver. 15. Then thase men assembled unto the king.] Or, Kept a stir with the king, from Psalms 2:1. Congregaverunt se supra regem. Doubtless, saith Broughton, Daniel’ s spirit thought of David his father’ s terms. So Daniel 6:6. They came cluttering about the king. Know, O king, that the law of the Medes and Persians, &c.] This he knew as well as they; but they press him to do accordingly. So did those Ignatian Boutefeans in Germany, who, in the year 1582, cast abroad this bloody distich: “…
Read John Trapp on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. Then these men assembled] Having got favourable answers, as we may presume, from many individuals, he called a parliament; but they now collectively joined to urge the execution of the law, not its repeal.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges15. assembled] came thronging or tumultuously, as Daniel 6:6. Know, O king, &c.] The courtiers, in their violence against Daniel, address Darius, as in Daniel 6:12, abruptly and peremptorily, without any respectful words of introduction (Daniel 6:6). decree] interdict.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen these men assembled unto the king - The Chaldee here is the same as in Daniel 6:6, “they came tumultuously.” They were earnest that the law should be executed, and they probably apprehended that
Read Albert Barnes on Daniel 6 →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
Then the men approached the king together and said to him, “Remember, O king, that by the law of the Medes and Persians no decree or ordinance established by the king can be changed.”
Then these men assembled together to the king, and said to the king, “Know, O king, that it is a law of the Medes and Persians, that no decree nor statute which the king establishes may be changed.”
Then the men approached the king together and said to him, “Remember, O king, that by the law of the Medes and Persians no decree or ordinance established by the king can be changed.”
Then those men came by collusion to the king and said to him, “Recall, O king, that it is a law of the Medes and Persians that no edict or decree that the king issues can be changed.”
Tyndale line
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.
Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.
Then these men assembled together unto the king, and said unto the king, Know, O king, that it is a law of the Medes and Persians, that no interdict nor statute which the king establisheth may be changed.
Then these men assembled to the king, and said to the king, Know, O king, that the law of the Medes and Persians is , That no decree nor statute which the king establisheth may be changed.
Then these men assembled vnto the King, and sayde vnto ye King, Vnderstand, O King, that the lawe of the Medes and Persians is, that no decree nor statute which the King confirmeth, may be altered.
Strictly literal
Then these men came in a body unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed.
Then these men have assembled near the king, and are saying to the king, 'know, O king, that the law of Media and Persia [is]: That any interdict and statute that the king doth establish is not to be changed.'
Then these men have assembled near the king, and are saying to the king, “Know, O king, that the law of Media and Persia [is] that any interdict and statute that the king establishes is not to be changed.”
(6:16) Then came these men tumultuously unto the king, and said unto the king, Know, O king, that it is the law of the Medes and Persians. That every prohibition and statute which the king hath established is not to be changed.
Then these men who had formed the plot gathered together with the king and said to him, “Know, king, that it is a law of the Medes and Persians, that no decree or statute that the king issues can be changed.”
From the Latin
But those men perceiving the king’s design, said to him: Know thou, O king, that the law of the Medes and Persians is, that no decree which the king hath made, may be altered.
Simplified
Then the men returned together and said to the king, “You know, Your Majesty, that according to the law of the Medes and the Persians no decree or statute can be changed.”
Then these men said to the king, Be certain, O King, that by the law of the Medes and Persians no order or law which the king has put into force may be changed.
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 show agreement in the core message of the verse, although the scrolls contain some restored words. The Septuagint, while not matching the Hebrew exactly, conveys a similar meaning regarding the king's decrees.
בֵּאדַ֙יִן֙ גֻּבְרַיָּ֣א אִלֵּ֔ךְ הַרְגִּ֖שׁוּ עַל־ מַלְכָּ֑א וְאָמְרִ֣ין לְמַלְכָּ֗א דַּ֤ע מַלְכָּא֙ דִּֽי־ דָת֙ לְמָדַ֣י וּפָרַ֔ס דִּֽי־ כָל־ אֱסָ֥ר וּקְיָ֛ם דִּֽי־ מַלְכָּ֥א יְהָקֵ֖ים לָ֥א לְהַשְׁנָיָֽה׃
12 of the 23 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.
אדין מלכ א כדי מלת א שמע שגיא באש [עלו׳הי] [ועל] דניאל שם בל לזבות׳ה ועד מעלי שמש א הוה [משתדר] [להצלות׳ה]
22 words of the verse are on this fragment — 4 partly restored, 4 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 6:15
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 — Preposition · adverbAR/D
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
אִלֵּךְ (illek) is an Aramaic demonstrative pronoun meaning 'these' or 'those.' It is derived from the root associated with the word for 'these' in Hebrew. The entries consistently define it as a plural form, with no significant disagreements noted among the lexicons.
אִלֵּךְ demonstr.pron.pl. these
base
H479 אִלֵּךְ
479 'illek il-lake'
(Aramaic) prolonged from 412; these:--these, those.
see HEBREW for 0412
אִלֵּךְ (il.lekh) — these.
these, those
Aramaic of el (אֵל "these" H0411)
ATm — ParticleATm
[רְגַשׁ] vb. be in tumult
base
H7284 רְגַשׁ
7284 rgash reg-ash'
(Aramaic) corresponding to 7283; to gather
tumultuously:--assemble (together).
see HEBREW for 07283
רְגַשׁ (re.gash) — to throng.
1) to be in tumult
1a) (Aphel) to gather in a tumultuous throng, show tumultuousness, come thronging
AVhp3mp — Verb · Hiphil · perfect third person masculine pluralAVhp3mp
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
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…
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)
AC/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
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
AR/Ncbsd/Ta — 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…
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
AVqv2ms — Verb · Qal · imperative second person masculine singularAVqv2ms
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
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj | Conj — ConjunctionAC
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
ANcbsa — Noun common · both singular absoluteANcbsa
Law
A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.
(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.
(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.
The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos , when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of "law," it includes all powers which act on…
In the Bible, signifies sometimes the whole word of God, Ps 19:7-11 119:1-176 Isa 8:20; sometimes the Old Testament, Joh 10:34 15:25, and sometimes the five books of Moses, which formed the first of the three divisions of the Hebrew Scriptures, Lu 24:44 Ac 13:15. The Pentateuch was probably "the law," a copy of which every king was to transcribe for himself and study, and which was to be made known to young and old, in public and in private, De 6:7 17:18,19 31:9-19,26. In other places the Mosaic institutions as a whole are intend by "the law," in distinction from the…
מָדַי (Maday) refers to the Medes or Media, a region and its inhabitants located northwest of Persia. The term is derived from Aramaic and is associated with the concept of a 'middle land.' The entries indicate that it is linked to the territory inhabited by the Medes, situated near the Caspian Sea and surrounding regions.
מָדַי n.pr.gent. et terr. Medes, Media
base
H4076 מָדַי
4076 Maday maw-dah'-ee
(Aramaic) corresponding to 4074:--Mede(-s).
see HEBREW for 04074
מָדַי (ma.day) — Mede.
also called Mede frequently
Aramaic of me.dan (מְדָן "Medan" H4091)
§ Medes = "middle land"
1) the territory inhabited by the Medes
2a) located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
מָדַי (ma.day) — Media.
Aramaic of ma.day (מָדַי "Media" H4074H)
§ Medes = "middle land"
the territory inhabited by the Medes
located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
AR/Npl — Preposition · noun properAR/Npl
medz (madhi; Assyrian Amada, Mada; Achaem. Persian Mada; Medoi (Ge 10:2; 2Ki 17:6; 18:11; 1Ch 1:5; Ezr 6:2; Es 1:3,14,18,19; 10:2; Isa 13:17; 21:2; Jer 25:25; 51:11,28; Da 5:28; 6:1,9,13,16; 8:20; 9:1; 11:1)): Mentioned as Japhethites in Ge 10:2, i.e. Aryans, and accordingly they first called themselves Arioi (Herod. vii.62), in Avestic Airya = Skt. Arya, "noble." They were closely allied in descent, language…
פָּרַס (parac) refers to Persia and the Persians, derived from the Aramaic term for the region. The term encompasses the vast Persian Empire, which extended from India to Egypt and Thrace, covering significant parts of Europe and Asia. The entries highlight that Persia is associated with meanings like 'pure' or 'splendid.'
פָּרַס n.pr.terr. et gent. Persia (as kingdom), Persians
base
H6540 פָּרַס
6540 Parac paw-ras'
(Aramaic) corresponding to 6539:--Persia, Persians.
see HEBREW for 06539
פָּרַס (pa.ras) — Persia.
Aramaic of pa.ras (פָּרַס "Persia" H6539)
§ Persia = "pure" or "splendid"
the empire Persia; encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south
1a) Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania
Persian, of Persia "pure" or "splendid"
AC/Npl — Conjunction · noun properAC/Npl
pur'-shanz, -zhanz (parac, also equals PERSIA, PERSIS (which see); adjective parci Hebrew, and parcay, Aramaic.; Persai, adjective only in Ne 12:22; Da 6:28; Achaem. Persian Parsa, name of both country and people; does not occur in Avesta):
I. AFFINITY
1. Three Classes
2. Tribal and Clan Divisions
3. Achemenian Dynasty
II. CIVILIZATION
1. Writing
2. Institutions and Customs
III. HISTORY
1. Cyrus
2. Capture of Babylon
3. Cambyses
4. Pseudo-Smerdis
5. Darius I
6. Darius' Suez Canal
7. Xerxes I
8. Artaxerxes II
9. Xerxes II
10. Later Persian Kings
IV. FIRST MENTION IN INSCRIPTIONS
LITERATURE
The Persians are not mentioned in the Bible until the exilic books (2Ch 36:20,22,23; Ezr 1:1,2,8; 3:7;
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
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
ANcbsc — Noun common · both singular constructANcbsc
אֱסָר (e.sar) refers to a legal term meaning an interdict or decree, indicating a binding injunction. It is related to the Aramaic form of the word and is associated with restrictions. The entries consistently highlight its legal implications without significant disagreement.
אֱסָר n.m. interdict (as binding)
base
H633 אֱסָר
633 'ecar es-sawr'
(Aramaic) corresponding to 632 in a legal sense; an
interdict:--decree.
see HEBREW for 0632
אֱסָר (e.sar) — injunction.
interdict, decree, decree of restriction
Aramaic of e.sar (אִסָּר "injunction" H0632)
ANcbsa — Noun common · both singular absoluteANcbsa
קְיָם n.[m.] statute;—abs.
base
H7010 קְיָם
7010 qyam keh-yawm'
(Aramaic) from 6966; an edict (as arising in law):--decree,
statute.
see HEBREW for 06966
קְיָם (qe.yam) — statute.
decree, statute
AC/Ncbsa — Conjunction · noun common both singular absoluteAC/Ncbsa
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
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
ANcbsd/Ta — 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…
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
AVhi3ms — Verb · Hiphil · imperfect third person masculine singularAVhi3ms
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc
chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.: