Daniel 6:18 — Word Study
WLCאֱ֠דַיִן אֲזַ֨ל מַלְכָּ֤א לְהֵֽיכְלֵהּ֙ וּבָ֣ת טְוָ֔ת וְדַחֲוָ֖ן לָא־ הַנְעֵ֣ל קָֽדָמ֑וֹהִי וְשִׁנְתֵּ֖הּ נַדַּ֥ת עֲלֽוֹהִי׃
BSAthe kingmelek [ruler, monarch] ◂Nolâʼ from himʻal [departed, went away]
| Greek | English | Parsing |
|---|---|---|
| אֱ֠דַיִן | then | Adverb |
| אֲזַ֨ל | he went | Verb, Qal, perfect third person masculine singular |
| מַלְכָּ֤א | king the | Noun common both singular determined, particle |
| לְהֵֽיכְלֵהּ֙ | to palace his | Preposition, noun common both singular construct, suffix |
| וּבָ֣ת | and he passed [the] night | Conjunction, verb qal perfect third person masculine singular |
| טְוָ֔ת | fasting | Adverb |
| וְדַחֲוָ֖ן | and thrusting [women] | Conjunction, noun common feminine plural absolute |
| לָא־ | not | Particle |
| הַנְעֵ֣ל | he brought in | Verb, Hiphil, perfect third person masculine singular |
| קָֽדָמ֑וֹהִי | before him | Noun common masculine plural construct, suffix |
| וְשִׁנְתֵּ֖הּ | and sleep his | Conjunction, noun common feminine singular construct, suffix |
| נַדַּ֥ת | it fled | Verb, Qal, perfect third person feminine singular |
| עֲלֽוֹהִי׃ | on him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the king went to his palace and spent the night fasting. No entertainment was brought before him, and sleep fled from him. |
| KJV | ¶ Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. |
| ASV | Then the king went to his palace, and passed the night fasting; neither were instruments of music brought before him: and his sleep fled from him. |
| YLT | Then hath the king gone to his palace, and he hath passed the night fasting, and dahavan have not been brought up before him, and his sleep hath fled [from] off him. |
| WEB | Then the king went to his palace, and passed the night fasting. No musical instruments were brought before him; and his sleep fled from him. |
| BBE | Then the king went to his great house, and took no food that night, and no ... were placed before him, and his sleep went from him. |
Where they part company is עֲלֽוֹהִי׃ — see How Translations Differ.
The sentence consists of a main clause followed by two participial phrases and a prepositional phrase, creating a clear narrative structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֲתָה
The sentence as the grammar sees it Open the tree ›
5 of 13 occur nowhere else in the Old Testament — words chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 6:18
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 King's Distress Over Danielgenerated
Daniel 6:18 describes the king's emotional state after Daniel was thrown into the lions' den. He returned to his palace, unable to eat or sleep, indicating his deep concern for Daniel's fate. This moment highlights the tension between the king's authority and his compassion for Daniel, who was unjustly punished. The narrative continues with the king's desperate hope for Daniel's survival, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Samuel 12:16–17 | David pleaded with God for the boy. He fasted and went into his house and spent the night lying in sackcloth on the ground. |
| 2 | 2 Samuel 19:24 | Then Mephibosheth, Saul’s grandson, went down to meet the king. He had not cared for his feet or trimmed his mustache or washed his clothes from the day the king had left until the day he returned safely. |
| 3 | 1 Kings 21:27 | When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He lay down in sackcloth and walked around meekly. |
| 4 | Job 21:12 | singing to the tambourine and lyre and making merry at the sound of the flute. |
| 5 | Psalm 137:2 | There on the willows we hung our harps, |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — מַלְכָּ֤א, mal.Ka'generated
The word מַלְכָּא (*malka*) means 'king' and refers to a ruler or monarch. It is used in various contexts throughout the Bible, often to denote authority and leadership. The parsing indicates that it is a common noun in the singular form, emphasizing the specific role of the king in this narrative.
The king's title signifies his power and responsibility, yet in this context, it also underscores his vulnerability and emotional turmoil. His authority does not shield him from anxiety over the fate of Daniel, illustrating the complex nature of leadership.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word fasting to describe the king's actions. The KJV and ASV also use fasting, maintaining consistency in this aspect.
Where translations differ is in the rendering of עֲלֽוֹהִי׃. The DRA translates it as went away, while the NETB uses departed, reflecting a slight variation in interpreting the Hebrew.
Sentence Structuregenerated
The main verb is אֲזַ֨ל, he went, which governs the entire sentence. The structure includes a noun phrase for the subject, prepositional phrases indicating location and time, and additional clauses describing the king's actions and state of mind.
The sequence of actions follows a clear narrative flow: the king goes to his palace, spends the night fasting, and experiences a lack of sleep. This structure emphasizes the king's distress and the gravity of the situation.
Septuagint Backgroundgenerated
The Septuagint translates מַלְכָּא as λίθος, which means 'stone.' This choice highlights the king's role as a figure of authority, but it also suggests a metaphorical weight, as stones can symbolize both strength and immovability.
The Greek rendering of the actions reflects a similar narrative, but the choice of words may indicate a different emphasis in the emotional tone of the passage.
In plain words — the whole versegenerated
Daniel 6:18 tells us that the king went to his palace and spent the night fasting, with no entertainment brought before him, and he could not sleep. This reflects his deep concern for Daniel, who was in the lions' den. The king's actions show his distress and highlight the tension between his authority and his compassion.
Frequently Asked Questionsgenerated
The king fasted out of concern for Daniel, hoping for his safety and deliverance from the lions.
The lack of sleep indicates the king's anxiety and distress over the unjust punishment of Daniel.
This verse connects to the events leading up to Daniel's punishment, showcasing the king's internal conflict and emotional turmoil.
The king's actions demonstrate the weight of leadership and the emotional struggles that can accompany difficult decisions.
Reflection Questionsgenerated
- What does this verse reveal about the nature of leadership and responsibility?
- How can we relate to the king's emotional state in times of distress?
- What does fasting signify in this context, and how can it apply to our own lives?
- In what ways can we show compassion for others who are suffering, as the king did for Daniel?
The early church on this verse — how the Fathers read it
The early commentators reflect on the king's actions in this verse, discussing his emotional state and the implications of his fasting and sleeplessness.
Verse 18. "And the king departed to his own house, and went to bed without partaking of supper..." How sincere was the king's good will, when he would not touch food night or day or grant his eyelids sleep,Early Church Fathers on Daniel 6 →
Each of these details testifies both to his humanity and to his cowardice: a mark of his humanity was his refusing to partake of food or let his eyes rest in sleep, instead staying awake in grief for the unjust punishment of Daniel;Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the king went to his palace,.... After he had accompanied Daniel to the den, and he was cast into it, the stone was laid to the mouth of it, and that sealed; this was after sunset, for he had
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. Neither were instruments of music brought before him.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BiblePassed the night fasting; yea, and without instruments of music and sleep. The king was in perplexity, he was under great conviction that he had done very dishonourably and cruelly, by hearkening to the counsel of his wicked courtiers; he should have rescinded his rash decree, and rated them for their barbarity against Daniel, and have overruled them, and let him out; he is convinced of all this, and grieves for it, but to little purpose. Many are displeased with themselves for their vices, yet are drawn away with them; and, upon a point of honour, or other carnal ground, never come to true repentance, which consists in a change of heart and life. Herod was like troubled for John Baptist…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:18 Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.Ver. 18. Then the king went to his palace, and passed the night fasting.] As good reason he had, for the love and loss of such a counsellor, whom he had unwittingly betrayed, but wittingly condemned, and now he is self-condemned for so doing. His conscience was perplexed for his injustice, so that he careth neither for food nor music.
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18) Instruments of musick.—A word of very doubtful meaning. The root whence it is derived means to rejoice, but what is signified cannot be exactly ascertained.
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. Passed the night fasting] He neither ate nor drank, had no music to solace, nor sweet odours burnt or brought before him, and he passed the night without sleep. All this points out his great sincerity; and when it is considered that Darius could not be less than sixty-two or sixty-three years of age at this time, it shows more fully the depth of his concern.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges18. instruments of musick] The meaning of the word thus rendered is unknown. The root in Aram. and Heb. means to thrust, overthrow (Psalms 36:12; Psalms 118:13). In Arab. it means further to spread, spread out, and is also used specially in the sense compressit feminam. The ancient translators and commentators conjectured a meaning suited to the context. Theod. (ἐδέσματα), Pesh., Jerome (cibi), render food; Rashi (12 cent.), a table (cf. A.V. marg.); Ibn Ezra, stringed instruments (supposing, improbably, to thrust to be used in the sense of to strike); Saad. (10 cent.), dancing-girls; many moderns (from the Arab. meaning of the root, mentioned above), concubines. But it is very doubtful…
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen the king went to his palace, and passed the night fasting - Daniel was probably cast into the den soon after the going down of the sun, Daniel 6:14.
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 king went to his palace and spent the night fasting. No entertainment was brought before him, and sleep fled from him.
Then the king went to his palace, and passed the night fasting. No musical instruments were brought before him; and his sleep fled from him.
Then the king went to his palace and spent the night fasting. No entertainment was brought before him, and sleep fled from him.
Then the king departed to his palace. But he spent the night without eating, and no diversions were brought to him. He was unable to sleep.
Tyndale line
¶ Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him.
Then the king went to his palace, and passed the night fasting; neither were instruments of music brought before him: and his sleep fled from him.
Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep fled from him.
Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep went from him.
Then the King went vnto his palace, and remained fasting, neither were the instruments of musike brought before him, and his sleepe went from him.
Strictly literal
Then the king went to his palace, and passed the night fasting; neither were concubines brought before him; and his sleep fled from him.
Then hath the king gone to his palace, and he hath passed the night fasting, and dahavan have not been brought up before him, and his sleep hath fled [from] off him.
Then the king has gone to his palace, and he has passed the night fasting, and dahavan have not been brought up before him, and his sleep has fled [from] off him.
(6:19) Then went the king to his palace, and passed the night fasting: and no food was brought before him; and his sleep fled from him.
Then the king went to his palace and he went through the night fasting. No entertainment was brought before him, and sleep fled from him.
From the Latin
And the king went away to his house and laid himself down without taking supper, and meat was not set before him, and even sleep departed from him.
Simplified
Then the king went back to his palace. He ate nothing at all that night and refused any kind of entertainment. He couldn't sleep a wink.
Then the king went to his great house, and took no food that night, and no ... were placed before him, and his sleep went from him.
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 is consistent with the Septuagint in most words, with a minor variation in word choice. The Dead Sea Scrolls show some missing words, but the core message remains intact, emphasizing the king's fasting and sleeplessness.
אֱ֠דַיִן אֲזַ֨ל מַלְכָּ֤א לְהֵֽיכְלֵהּ֙ וּבָ֣ת טְוָ֔ת וְדַחֲוָ֖ן לָא־ הַנְעֵ֣ל קָֽדָמ֑וֹהִי וְשִׁנְתֵּ֖הּ נַדַּ֥ת עֲלֽוֹהִי׃
12 of the 13 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.
[והיתית] [אבן] [חדה] ושומת בפם גב א וחתם מלכ א [בעזקת׳ה] [ובעזקת] [רברבנו׳הי] [די] לא תשנה צבו בדניאל
11 words on the leather — 7 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 6:18
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)
AD — AdverbAD
אֲזַל (azal) is a Hebrew verb meaning 'to go' or 'to depart.' It is noted in various lexicons as a term for movement, specifically in the P'al form, indicating a simple action of going or going off.
אֲזַל vb. go, go off
base
H236 אֲזַל
236 'azal az-al'
(Aramaic) the same as 235; to depart:--go (up).
see HEBREW for 0235
אֲזַל (a.zal) — to go.
1) to go, to go off
1a) (P'al) to go, go off
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
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…
הֵיכַל (heykal) refers to a palace or temple, encompassing both sacred spaces like the temple in Jerusalem and secular ones. The term is used in various contexts, including pagan temples. The entries consistently highlight its dual meaning without significant disagreement.
[הֵיכַל] n.m. palace, temple
base
H1965 הֵיכַל
1965 heykal hay-kal'
(Aramaic) corresponding to 1964:--palace, temple.
see HEBREW for 01964
הֵיכַל (he.khal) — temple.
: temple
1) palace, temple
1a) palace
1b) temple (in Jerusalem)
1c) temple (pagan)
הֵיכַל (he.khal) — temple: palace.
: palace
1) palace, temple
1a) palace
1b) temple (in Jerusalem)
1c) temple (pagan)
AR/Ncbsc/Sp3ms — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3ms
[בִּית] vb. denom. (lodge,) pass the night;—Pe. Dn 6:19.
ref
H956 בִּית vb. denom. (lodge,) pass the night
956 buwth booth
(Aramaic) apparent denominative from 1005; to lodge over
night:--pass the night.
see HEBREW for 01005
בִּית (but) — to lodge.
(P'al) to pass the night, lodge
Aramaic of ba.yit (בַּ֫יִת ": home" H1004B)
AC/Vqp3ms — Conjunction · verb qal perfect third person masculine singularAC/Vqp3ms
nit.
See DAY AND NIGHT for the natural usage and the various terms.
1. In the Old Testament:
Figurative uses: The word "night" (laylah or layil is sometimes used figuratively in the Old Testament. Thus, Moses compares the brevity of time, the lapse of a thousand years, to "a watch in the night" (Ps 90:4). Adversity is depicted by it in such places as Job 35:10; compare Isa 8:20; Jer 15:9. Disappointment and despair are apparently depicted by it in the "burden of Dumah" (Isa 21:11,12); and spiritual blindness, coming upon the false prophets (Mic 3:6); again sudden and…
[DAY]
The ancient Hebrews began their artificial day at evening, and ended it the next evening, so that the night proceeded the day. This usage may probably be traced to the terms employed in describing the creation, Ge 1:5,8,13, etc., "The evening and the morning were the first day." The Hebrews allowed twelve to the day; but these hours were not equal, except at the equinox. At other times, when the hours of the night were long, those of the day were short, as in winter; and when the hours of night were short, as at midsummer, the hours of the day were long in proportion. See HOURS.
The nights are sometimes extremely cold in Syria, when the days are very hot; and travelers in the deserts and among the mountains near Palestine refer to their own sufferings from these opposite extremes, in illustration of Jacob’s words in
טְוָת adv. fastingly, hungrily;—Dn 6:19.
ref
H2908 טְוָת
2908 tvath tev-awth'
(Aramaic) from a root corresponding to 2901; hunger (as
twisting):--fasting.
see HEBREW for 02901
טְוָת (te.vat) — fasting.
fasting, fastingly, hungrily
AD — AdverbAD
In all ages, and among all nations, fasting has been practiced in times of sorrow, and affliction, Jon 3:5. It may be regarded as a dictate of nature, which under these circumstances refuses nourishment, and suspends the cravings of hunger. In the Bible no example is mentioned of fasting, properly so-called, before Moses. His forty days’ fast, like that of Elijah and of our Lord, was miraculous, De 9:9 1Ki 19:8 Mt 4:2. The Jews often had recourse to this practice, when they had occasion to humble themselves before God, to confess their sins and deprecate his displeasure, Jud 20:26
[דַּחֲוָה] n.f. dub.;—pl. abs. Dn 6:19, instr. of music
ref
H1761 דַּחֲוָה
1761 dachavah dakh-av-aw'
(Aramaic) from the equivalent of 1760; probably a musical
instrument (as being struck):--instrument of music.
see HEBREW for 01760
דַּחֲוָה (da.cha.vah) — diversion.
diversions, musical instruments?, dancing girls, concubines, music
Aramaic of da.chah (דָּחָה "to thrust" H1760A)
AC/Ncfpa — Conjunction · noun common feminine plural absoluteAC/Ncfpa
The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (
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)
Adj — ParticleATn
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
AVhp3ms — Verb · Hiphil · perfect third person masculine singularAVhp3ms
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
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/Sp3ms
[שְׁנָה] n.f. sleep;—sf. Dn 6:19
ref
H8139 שְׁנָה
8139 shnah shen-aw'
(Aramaic) corresponding to 8142:--sleep.
see HEBREW for 08142
שְׁנָה (she.nah) — sleep.
sleep
Aramaic of she.nah (שֵׁנָה "sleep" H8142)
AC/Ncfsc/Sp3ms — Conjunction · noun common feminine singular construct · suffixAC/Ncfsc/Sp3ms
[נְדַד] vb. flee;—Pe. Dn 6:19.
ref
H5075 נְדַד
5075 ndad ned-ad'
(Aramaic) corresponding to 5074; to depart:--go from.
see HEBREW for 05074
נְדַד (ne.dad) — to flee.
(P'al) to flee
Aramaic of na.dad (נָדַד "to wander" H5074)
AVqp3fs — Verb · Qal · perfect third person feminine singularAVqp3fs
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)
Adj — Preposition · suffixAR/Sp3ms