Daniel 6:23 — Word Study
WLCבֵּאדַ֣יִן מַלְכָּ֗א שַׂגִּיא֙ טְאֵ֣ב עֲל֔וֹהִי וּלְדָ֣נִיֵּ֔אל אֲמַ֖ר לְהַנְסָקָ֣ה מִן־ גֻּבָּ֑א וְהֻסַּ֨ק דָּנִיֵּ֜אל מִן־ גֻּבָּ֗א וְכָל־ חֲבָל֙ לָא־ הִשְׁתְּכַ֣ח בֵּ֔הּ דִּ֖י הֵימִ֥ן בֵּאלָהֵֽהּ׃
BSAThe kingmelek [exceedingly glad, overjoyed] ◂nolâʼ were foundshᵉkach becausedîy in his Godʼĕlâhh [the one true God, Elohim]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֣יִן | then | Preposition, adverb |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| שַׂגִּיא֙ | exceedingly | |
| טְאֵ֣ב | it was good | Verb, Qal, perfect third person masculine singular |
| עֲל֔וֹהִי | to him | Preposition, suffix |
| וּלְדָ֣נִיֵּ֔אל | and the object marker Daniel | Conjunction, preposition, noun proper masculine |
| אֲמַ֖ר | he said | Verb, Qal, perfect third person masculine singular |
| לְהַנְסָקָ֣ה | to take up | Preposition, verb hiphil infinitive construct common |
| מִן־ | from | Preposition |
| גֻּבָּ֑א | den the | Noun common both singular determined, particle |
| וְהֻסַּ֨ק | and he was taken up | Conjunction, verb hophal perfect third person masculine singular |
| דָּנִיֵּ֜אל | Daniel | Noun proper masculine |
| מִן־ | from | Preposition |
| גֻּבָּ֗א | den the | Noun common both singular determined, particle |
| וְכָל־ | and any | Conjunction, noun common both singular construct |
| חֲבָל֙ | hurt | Noun common, both singular absolute |
| לָא־ | not | Particle |
| הִשְׁתְּכַ֣ח | it was found | Verb plural, third person masculine singular |
| בֵּ֔הּ | on him | Preposition, suffix |
| דִּ֖י | that | Conjunction |
| הֵימִ֥ן | he had trusted | Verb, Hiphil, perfect third person masculine singular |
| בֵּאלָהֵֽהּ׃ | in God his | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The king was overjoyed and gave orders to lift Daniel out of the den, and when Daniel was lifted out of the den, no wounds whatsoever were found on him, because he had trusted in his God. |
| KJV | Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. |
| ASV | Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God. |
| YLT | Then was the king very glad for him, and he hath commanded Daniel to be taken up out of the den, and Daniel hath been taken up out of the den, and no injury hath been found in him, because he hath believed in his God. |
| WEB | Then the king was exceedingly glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no kind of harm was found on him, because he had trusted in his God. |
| BBE | Then the king was very glad, and gave orders for them to take Daniel up out of the hole. So Daniel was taken up out of the hole and he was seen to be untouched, because he had faith in his God. |
The translations agree on the king's emotional response and Daniel's miraculous preservation.
The sentence has a main clause followed by several subordinate clauses that provide additional details about the king's actions and the outcome for Daniel.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectא
verbוְ
The sentence as the grammar sees it Open the tree ›
1 of 22 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 6:23
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 in the Lion's Dengenerated
Daniel 6:23 describes the aftermath of Daniel being thrown into the lion's den for his faithfulness to God. The king, realizing Daniel's innocence and the power of his God, is filled with joy upon seeing Daniel unharmed. This event emphasizes the theme of divine protection for those who trust in God, paralleling earlier accounts of faithfulness under persecution, such as in Daniel 3:16-30.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:14–18 | As soon as the king heard this, he was deeply distressed and set his mind on delivering Daniel, and he labored until sundown to rescue him. |
| 2 | Exodus 18:9 | And Jethro rejoiced over all the good things the LORD had done for Israel, whom He had rescued from the hand of the Egyptians. |
| 3 | 1 Kings 5:7 | When Hiram received Solomon’s message, he rejoiced greatly and said, “Blessed be the LORD this day! He has given David a wise son over this great people!” |
| 4 | 2 Chronicles 2:11–12 | Then Hiram king of Tyre wrote a letter in reply to Solomon: “Because the LORD loves His people, He has set you over them as king.” |
| 5 | Daniel 3:25–27 | “Look!” he exclaimed. “I see four men, unbound and unharmed, walking around in the fire—and the fourth looks like a son of the gods! ” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — שַׂגִּיא֙, sa.Gi'generated
The Aramaic word שַׂגִּיא (*saggiy'*) means 'great' or 'exceedingly.' It emphasizes the king's overwhelming joy in this context, indicating a strong emotional response to Daniel's miraculous survival.
This word serves as an adverb here, intensifying the king's reaction and highlighting the significance of Daniel's deliverance. The parsing indicates it is not just a description of size, but also of the depth of feeling.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses overjoyed to convey the king's reaction.
Sentence Structuregenerated
The main verb is אֲמַ֖ר, he said, which governs the entire sentence. The structure includes a series of phrases that describe the king's actions and the circumstances surrounding Daniel's deliverance.
The sentence flows from the king's joy to the command to lift Daniel, followed by the observation of Daniel's unharmed state, indicating a clear sequence of events.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἐν to translate the Hebrew מִן־, indicating a similar emphasis on the source of Daniel's deliverance.
This choice reflects a straightforward translation approach, maintaining the focus on the miraculous aspect of Daniel's preservation.
In plain words — the whole versegenerated
Daniel 6:23 tells us that the king was overjoyed when he found Daniel unharmed after being in the lion's den. This was because Daniel had trusted in God, who protected him from harm.
Frequently Asked Questionsgenerated
The king was overjoyed because he found Daniel alive and unharmed after being thrown into the lion's den, which was a miraculous outcome.
Daniel's trust in God signifies his faith and reliance on God's protection and deliverance, even in the face of danger.
This event illustrates God's faithfulness to protect those who trust in Him, demonstrating His power over life and death.
We can learn the importance of faith in God during difficult times, as well as the assurance that He is capable of delivering us from harm.
Reflection Questionsgenerated
- In what ways can I demonstrate trust in God like Daniel did?
- How can I encourage others to have faith in God's protection?
- What are some situations where I have seen God's hand at work in my life?
- How does understanding Daniel's story help me in my own challenges?
The early church on this verse — how the Fathers read it
Early church fathers reference this verse to illustrate faith and divine protection, providing insights into its theological implications.
The lesson that was read today invites you to the true faith, by setting before you the way in which you also must please God.Early Church Fathers on Daniel 6 →
“Stopped the mouths of lions, quenched raging fire and escaped the edge of the sword.” See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen was the king exceeding glad for him,.... For Daniel, because of his safety, because he was alive, and in health, and unhurt; and the speech he made was very acceptable to him, agreeable to his
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe trusted in God’ s power and faithfulness, not to work a miracle, but committed himself to him as a righteous Judge, who would deliver here, or save him hereafter.
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:23 Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.Ver. 23. And commanded that they should take Daniel up ant of the den.] Pull him up with cords, as they did Jeremiah in like case. So Daniel was taken up out of the den.] A lively type of Christ’ s resurrection from the pit. So was Joseph taken from prison, and made lord of Egypt; Samson breaking the bars, and carrying away the gates of Gaza; David, so oft oppressed by Saul, and yet exalted to the kingdom; Jonah, his being drawn out of many waters. Because he…
Read John Trapp on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. No manner of hurt was found upon him] And why? Because he believed in his God. How mighty is faith? It interests that power in the behalf of the believer by which the sea is dried up, the mountains removed, the dead raised to life, sin forgiven, the heart purified, Satan vanquished, death conquered, and God himself delighted and glorified! See Hebrews 11:1-40.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges23. for him] to be omitted (like ‘with himself’ in Daniel 6:14). because he believed—or (R.V.) trusted—in his God] cf. Hebrews 11:33.
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThen was the king exceeding glad for him - On account of Daniel. That is, he was rejoiced for the sake of Daniel that he had received no hurt, and that he might be restored to his place, and be useful again in the government.
Read Albert Barnes on Daniel 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible23. For him should be omitted. The last clause is also omitted in some ancient texts.
Read Daniel Denison Whedon 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
The king was overjoyed and gave orders to lift Daniel out of the den, and when Daniel was lifted out of the den, no wounds whatsoever were found on him, because he had trusted in his God.
Then the king was exceedingly glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no kind of harm was found on him, because he had trusted in his God.
The king was overjoyed and gave orders to lift Daniel out of the den, and when Daniel was lifted out of the den, no wounds whatsoever were found on him, because he had trusted in his God.
Then the king was delighted and gave an order to haul Daniel up from the den. So Daniel was hauled up out of the den. He had no injury of any kind, because he had trusted in his God.
Tyndale line
Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.
Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God.
Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God.
Then was the king exceeding glad for him, and commanded that they should take Daniel out of the den. So Daniel was taken out of the den, and no manner of hurt was found upon him, because he believed in his God.
Then was the King exceeding glad for him, and commanded that they should take Daniel out of the denne: so Daniel was brought out of the denne, and no maner of hurt was found vpon him, because he beleeued in his God.
Strictly literal
Thereupon was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God.
Then was the king very glad for him, and he hath commanded Daniel to be taken up out of the den, and Daniel hath been taken up out of the den, and no injury hath been found in him, because he hath believed in his God.
Then was the king very glad for him, and he has commanded Daniel to be taken up out of the den, and Daniel has been taken up out of the den, and no injury has been found in him, because he has believed in his God.
(6:24) Then was the king exceedingly glad within himself, and concerning Daniel he ordered to bring him up out of the den. So was Daniel brought up out of the den, and no manner of hurt was found upon him, because he had trusted in his God.
Then the king was very happy. He gave an order that they should take Daniel up out of the den. So Daniel was lifted up out of the den. No harm was found on him, because he had trusted in his God.
From the Latin
Then was the king exceeding glad for him, and he commanded that Daniel should be taken out of the den: and Daniel was taken out of the den, and no hurt was found in him, because he believed in his God.
Simplified
The king was extremely pleased and ordered Daniel brought up from the den. Daniel was lifted up from the den and he was found to have no injuries at all because he had trusted in his God.
Then the king was very glad, and gave orders for them to take Daniel up out of the hole. So Daniel was taken up out of the hole and he was seen to be untouched, because he had faith in his God.
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 Septuagint show agreement in the core elements of the verse, though the Septuagint's wording differs in structure. Both emphasize Daniel's miraculous escape and the king's response.
בֵּאדַ֣יִן מַלְכָּ֗א שַׂגִּיא֙ טְאֵ֣ב עֲל֔וֹהִי וּלְדָ֣נִיֵּ֔אל אֲמַ֖ר לְהַנְסָקָ֣ה מִן־ גֻּבָּ֑א וְהֻסַּ֨ק דָּנִיֵּ֜אל מִן־ גֻּבָּ֗א וְכָל־ חֲבָל֙ לָא־ הִשְׁתְּכַ֣ח בֵּ֔הּ דִּ֖י הֵימִ֥ן בֵּאלָהֵֽהּ׃
9 of the 22 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.
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 6:23
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)
AR/D — Preposition · adverbAR/D
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…
שַׂגִּיא (saggiy') is an Aramaic word meaning 'great' or 'much,' and can also function adverbially as 'exceedingly.' It encompasses a range of meanings related to size and quantity, including 'many' and 'very.' The entries consistently emphasize its use in describing large amounts or degrees.
שַׂגִּיא adj. great, much
base
H7690 שַׂגִּיא
7690 saggiy' sag-ghee'
(Aramaic) corresponding to 7689; large (in size, quantity or
number, also adverbial):--exceeding, great(-ly); many, much,
sore, very.
see HEBREW for 07689
שַׂגִּיא (sag.gi) — greatly.
adj
1) great, much
1a) great
1b) much, many
adv
2) exceedingly
AAabsa — AAabsa
טְאֵב vb. be good;—Pe. Dn 6:24
ref
H2868 טְאֵב be good
2868 t'eb teh-abe'
(Aramaic) a primitive root; to rejoice:--be glad.
טְאֵב (te.ev) — be good.
(P'al) to be glad, be good
Aramaic of ya.tav (יָטַב "be good" H3190)
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
good (Tobh, Tubh, yaTabh; agathos, agathon, kalos, kalon): In English "good" is used in various senses, most of which are represented in the Bible.
(1) In the Old Testament the commonest word is Tobh, occurring very frequently and translated in a great variety of ways. Of the different shades of meaning, which frequently run into each other, the following may be distinguished:
(a) Possessing desirable qualities, beneficial, agreeable, e.g. "good for food" (Ge 2:9); "We will do thee good" (Nu 10:29); Who will show us any good?" (Ps 4:6); "good tidings of good" (Isa 52:7).
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/Sp3ms — Preposition · suffixAR/Sp3ms
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;
AC/R/Npm — Conjunction · preposition · noun proper masculineAC/R/Npm
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)
AVqp3ms — Verb · Qal · perfect third person masculine singularAVqp3ms
סְלֵק (seliq) is a Hebrew verb meaning to ascend or come up. It has various forms, including the P'al (to come up) and P'il (to come up). The entries indicate that it can also imply lifting or being taken up, showing a range of meanings related to upward movement.
[סְלֵק] vb. come up
Pe. come up
Haph. lift, take up
Hoph. be taken up
base
H5559 סְלֵק, נְסַק, סְלִק
5559 cliq sel-eek'
(Aramaic) a primitive root; to ascend:--come (up).
סְלֵק (se.liq) — to ascend.
1) to ascend, come up
1a) (P'al) to come up
1b) (P'il) to come up
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
גֹּב (gob) refers to a pit or den, specifically one associated with wild animals like lions. It is derived from a root that suggests a cut-out space. The term is used in contexts related to animal dens.
[גֹּב] n.m. pit, den of lions
base
H1358 גֹּב
1358 gob gobe
(Aramaic) from a root corresponding to 1461; a pit (for wild
animals) (as cut out):--den.
see HEBREW for 01461
גֹּב (gov) — den.
pit, den (of lions)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
(ma`on, me`onah, "habitation"; me`arah, and spelaion, "cave"; me'urah (Isa 11:8), "a light-hole," from 'or, "light," perhaps for me`arah; cokh (Ps 10:9 the King James Version), and cukkah (Job 38:40), "a covert," elsewhere "booth"; 'erebh (Job 37:8), "covert," as in the Revised Version (British and American); gobh; compare Arabic jubb, "pit" (Da 6:7); minharoth, "fissure" or "cleft" (Jud 6:2)): In the limestone mountains of Palestine caves, large and small, are abundant, the calcium carbonate, of which the rock is mainly composed, being dissolved by the water as it…
Den
A lair of wild beasts (Ps. 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa. 11:8); a recess for secrecy “in dens and caves of the earth” (Heb. 11:38); a resort of thieves (Matt. 21:13; Mark 11:17). Daniel was cast into “the den of lions” (Dan. 6:16, 17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.
סְלֵק (seliq) is a Hebrew verb meaning to ascend or come up. It has various forms, including the P'al (to come up) and P'il (to come up). The entries indicate that it can also imply lifting or being taken up, showing a range of meanings related to upward movement.
[סְלֵק] vb. come up
Pe. come up
Haph. lift, take up
Hoph. be taken up
base
H5559 סְלֵק, נְסַק, סְלִק
5559 cliq sel-eek'
(Aramaic) a primitive root; to ascend:--come (up).
סְלֵק (se.liq) — to ascend.
1) to ascend, come up
1a) (P'al) to come up
1b) (P'il) to come up
AC/VHp3ms — Conjunction · verb hophal perfect third person masculine singularAC/VHp3ms
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
ANpm — Noun proper masculineANpm
dan'-yel (daniye'l, dani'-el, "God is my judge"; Daniel):
(1) One of the sons of David (1Ch 3:1).
(2) A Levite of the family of Ithamar (Ezr 8:2; Ne 10:6).
(3) A prophet of the time of Nebuchadnezzar and Cyrus, the hero and author of the Book of Daniel.
1. Early Life:
We know nothing of the early life of Daniel, except what is recorded in the book bearing his name. Here it is said that he was one of the youths of royal or noble seed, who were carried captive by Nebuchadnezzar in the third year of Jehoiakim, king of Judah. These youths were without blemish, well-favored, skillful in all wisdom, endued with knowledge, and understanding science, and such as had ability to stand in the king's palace. The king commanded to teach them the…
Daniel
God is my judge, or judge of God. (1.) David’s second son, “born unto him in Hebron, of Abigail the Carmelitess” (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).
(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of…
(judgment of God). The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) The fourth of ’the greater prophets." Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in "the third year of Jehoiakim" (B.C. 604), and trained for the king’s service. He was divinely supported in his resolve to abstain from the "king’s meat" for fear of defilement. (Daniel 1:8-16) At the close of his three years…
1. Called Belteshazzar by the Chaldeans, a prophet descended from the royal family of David, who was carried captive to Babylon, when very young, in the fourth year of Jehoiakim king of Judah, B. C. 606. He was chosen, with his three companions, Hananiah, Mishael, and Azariah, to reside at Nebuchadnezzar’s court, where he received a suitable education, and made great progress in all the sciences of the Chaldeans, but declined to pollute himself by eating provisions from the king’s table, which would often be ceremonially unclean to a Jew, or defiled by some connection with idol-worship. At the end of their three years’ education, Daniel and his companions excelled all others, and received honorable appointments in the royal service. Here Daniel soon displayed his prophetic gifts in interpreting a dream of Nebuchadnezzar, by whom he was made governor of Babylon, and head of the learned…
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
גֹּב (gob) refers to a pit or den, specifically one associated with wild animals like lions. It is derived from a root that suggests a cut-out space. The term is used in contexts related to animal dens.
[גֹּב] n.m. pit, den of lions
base
H1358 גֹּב
1358 gob gobe
(Aramaic) from a root corresponding to 1461; a pit (for wild
animals) (as cut out):--den.
see HEBREW for 01461
גֹּב (gov) — den.
pit, den (of lions)
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
(ma`on, me`onah, "habitation"; me`arah, and spelaion, "cave"; me'urah (Isa 11:8), "a light-hole," from 'or, "light," perhaps for me`arah; cokh (Ps 10:9 the King James Version), and cukkah (Job 38:40), "a covert," elsewhere "booth"; 'erebh (Job 37:8), "covert," as in the Revised Version (British and American); gobh; compare Arabic jubb, "pit" (Da 6:7); minharoth, "fissure" or "cleft" (Jud 6:2)): In the limestone mountains of Palestine caves, large and small, are abundant, the calcium carbonate, of which the rock is mainly composed, being dissolved by the water as it…
Den
A lair of wild beasts (Ps. 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa. 11:8); a recess for secrecy “in dens and caves of the earth” (Heb. 11:38); a resort of thieves (Matt. 21:13; Mark 11:17). Daniel was cast into “the den of lions” (Dan. 6:16, 17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common.
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
AC/Ncbsc — Conjunction · noun common both singular constructAC/Ncbsc
חֲבָל (chabal) refers to harm or injury, whether personal or financial. It is derived from a root meaning to cause damage. The entries consistently emphasize its meanings related to hurt and damage, with no significant disagreement among the lexicons.
חֲבָל n.m. hurt, injury
base
H2257 חֲבָל, חֲבַל
2257 chabal khab-al'
(Aramaic) from 2255; harm (personal or pecuniary):--damage,
hurt.
see HEBREW for 02255
חֲבָל (cha.val) — harm.
hurt, damage, injury
ANcbsa — Noun common · both singular absoluteANcbsa
hurt: The term (noun and verb) represents a large number of Hebrew words, of which the chief are ra` (verb ra`a`), "evil" (Ge 26:29; 1Sa 24:9; Ps 35:4, etc.), and shebher or shebher (from shabhar), "a fracture" or "breaking" (Jer 6:14; 8:11,21; 10:19; compare Ex 22:10,14). In Greek a principal verb is adikeo, "to do injustice" (Lu 10:19; Re 2:11; 6:6, etc.); once the word "hurt" is used in the King James Version (Ac 27:10, story of Paul's shipwreck) for…
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 | Part — ParticleATn
שְׁכַח (shkach) means 'to find' and can also imply the state of being found. It is built from the idea of discovering something that was covered or forgotten. The entries indicate its use in both literal and figurative contexts, with no significant disagreement among the lexicons.
[שְׁכַח] vb. Haph. find
Hithpe. be found
base
H7912 שְׁכַח
7912 shkach shek-akh'
(Aramaic) corresponding to 7911 through the idea of
disclosure of a covered or forgotten thing; to discover
(literally or figuratively):--find.
see HEBREW for 07911
שְׁכַח (she.khach) — to find.
1) to find
1a) (Aphel) to find
1b) (Ithp'al) to be found
Adj — Verb plural · third person masculine singularAVup3ms
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
AR/Sp3ms — Preposition · suffixAR/Sp3ms
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 — ConjunctionAC
אֲמַן (aman) primarily means to trust or believe. It can also imply confirming or supporting something. The word is related to the Aramaic form and is associated with being trustworthy. The entries suggest a focus on faithfulness and reliability.
[אֲמַן] vb. Haph. trust
base
H540 אֲמַן
540 'aman am-an'
(Aramaic) corresponding to 539:--believe, faithful, sure.
see HEBREW for 0539
אֲמַן (a.man) — to trust.
1) to confirm, support
1a) (Aphel)
1a1) to believe in
1a2) to trust
1a3) trustworthy (pass participle)
Aramaic of a.man (אָמַן "be faithful" H0539)
AVhp3ms — Verb · Hiphil · perfect third person masculine singularAVhp3ms
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3ms