Daniel 6:24 — Word Study
WLCוַאֲמַ֣ר מַלְכָּ֗א וְהַיְתִ֞יו גֻּבְרַיָּ֤א אִלֵּךְ֙ דִּֽי־ אֲכַ֤לוּ קַרְצ֙וֹהִי֙ דִּ֣י דָֽנִיֵּ֔אל וּלְגֹ֤ב אַרְיָוָתָא֙ רְמ֔וֹ אִנּ֖וּן בְּנֵיה֣וֹן וּנְשֵׁיה֑וֹן וְלָֽא־ מְט֞וֹ לְאַרְעִ֣ית גֻּבָּ֗א עַ֠ד דִּֽי־ שְׁלִ֤טֽוּ בְהוֹן֙ אַרְיָ֣וָתָ֔א וְכָל־ גַּרְמֵיה֖וֹן הַדִּֽקוּ׃
BSAAt the commandʼămar [order, decree] of the kingmelek [ruler, monarch] whodîy DanielDânîyêʼl [the prophet, God's judge] into the dengôb [pit, lair] ◂And beforelâʼ of the dengôb allkôl
| Greek | English | Parsing |
|---|---|---|
| וַאֲמַ֣ר | and he said | Conjunction, verb qal perfect third person masculine singular |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| וְהַיְתִ֞יו | and they brought | Conjunction, verb hiphil perfect third person masculine plural |
| גֻּבְרַיָּ֤א | men the | Noun common masculine plural determined, particle |
| אִלֵּךְ֙ | these | Particle |
| דִּֽי־ | who | Conjunction |
| אֲכַ֤לוּ | they had eaten | Verb, Qal, perfect third person masculine plural |
| קַרְצ֙וֹהִי֙ | pieces his | Noun common masculine plural construct, suffix |
| דִּ֣י | of | Conjunction |
| דָֽנִיֵּ֔אל | Daniel | Noun proper masculine |
| וּלְגֹ֤ב | and to [the] den of | Conjunction, preposition, noun common both singular construct |
| אַרְיָוָתָא֙ | lions the | Noun common feminine singular determined, particle |
| רְמ֔וֹ | they threw | Verb, Qal, perfect third person masculine plural |
| אִנּ֖וּן | they | Pronoun |
| בְּנֵיה֣וֹן | sons their | Noun common masculine plural construct, suffix |
| וּנְשֵׁיה֑וֹן | and wives their | Conjunction, noun common masculine plural construct, suffix |
| וְלָֽא־ | and not | Conjunction, particle |
| מְט֞וֹ | they reached | Verb, Qal, perfect third person masculine plural |
| לְאַרְעִ֣ית | to [the] bottom of | Preposition, noun common feminine singular construct |
| גֻּבָּ֗א | den the | Noun common both singular determined, particle |
| עַ֠ד | until | Preposition |
| דִּֽי־ | that | Conjunction |
| שְׁלִ֤טֽוּ | they assaulted | Verb, Qal, perfect third person masculine plural |
| בְהוֹן֙ | them | Preposition, suffix |
| אַרְיָ֣וָתָ֔א | lions the | Noun common feminine singular determined, particle |
| וְכָל־ | and all | Conjunction, noun common both singular construct |
| גַּרְמֵיה֖וֹן | bones their | Noun common masculine plural construct, suffix |
| הַדִּֽקוּ׃ | they shattered | Verb, Hiphil, perfect third person masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | At the command of the king, the men who had falsely accused Daniel were brought and thrown into the den of lions—they and their children and wives. And before they had reached the bottom of the den, the lions overpowered them and crushed all their bones. |
| KJV | ¶ And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. |
| ASV | And the king commanded, and they brought those men that had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces, before they came to the bottom of the den. |
| YLT | And the king hath said, and they have brought those men who had accused Daniel, and to the den of lions they have cast them, they, their sons, and their wives; and they have not come to the lower part of the den till that the lions have power over them, and all their bones they have broken small. |
| WEB | The king commanded, and they brought those men who had accused Daniel, and they cast them into the den of lions—them, their children, and their wives; and the lions mauled them, and broke all their bones in pieces before they came to the bottom of the den. |
| BBE | And at the king's order, they took those men who had said evil against Daniel, and put them in the lions' hole, with their wives and their children; and they had not got to the floor of the hole before the lions overcame them and all their bones were broken. |
Where they part company is שְׁלִ֤טֽוּ — see How Translations Differ.
The sentence is structured around the king's command, with multiple clauses detailing the actions taken against the accusers and the consequences they faced.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbדָּנִיֵּאל
The sentence as the grammar sees it Open the tree ›
3 of 28 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 6:24
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 Punishment of the Accusersgenerated
Daniel 6:24 describes the aftermath of Daniel's deliverance from the lion's den. The king orders the accusers, along with their families, to be thrown into the same den, where they meet a swift and brutal end. This act serves as a stark warning against false accusations and highlights the king's authority in administering justice. The narrative emphasizes the theme of divine protection for the innocent and the consequences faced by the wicked.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 19:18–20 | The judges shall investigate thoroughly, and if the witness is proven to be a liar who has falsely accused his brother, |
| 2 | Esther 7:10 | So they hanged Haman on the gallows he had prepared for Mordecai. Then the fury of the king subsided. |
| 3 | Esther 9:25 | But when it came before the king, he commanded by letter that the wicked scheme which Haman had devised against the Jews should come back upon his own head, and that he and his sons should be hanged on the gallows. |
| 4 | Proverbs 11:8 | The righteous man is delivered from trouble; in his place the wicked man goes in. |
| 5 | Deuteronomy 24:16 | Fathers shall not be put to death for their children, nor children for their fathers; each is to die for his own sin. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — שְׁלִ֤טֽוּ, she.Li.tugenerated
The verb שְׁלִטֽוּ (she.Li.tu) means to rule or have power over something. In this context, it describes the lions overpowering the accusers, indicating their complete dominance over the men who had wronged Daniel.
This verb is in the perfect tense, third person masculine plural, suggesting a completed action. The usage here emphasizes the finality of the lions' control, as they effectively execute the king's decree.
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 finite verb is אֲמַ֣ר (va.'a.Mar), and he said, which governs the entire sentence. This structure indicates the king's command as the focal point of the verse.
The sentence includes multiple clauses: the main clause introduces the king's command, while subordinate clauses detail the actions taken against the accusers and the consequences they faced. The use of conjunctions and prepositional phrases adds clarity to the sequence of events.
Septuagint Backgroundgenerated
The Septuagint translates שְׁלִ֤טֽוּ as ἐξουσίαν, which means 'authority' or 'power.' This choice highlights the lions' overwhelming dominance over the accusers, aligning with the theme of divine justice.
The LXX's rendering reflects a broader interpretation of the Hebrew, emphasizing the concept of authority in the context of punishment.
In plain words — the whole versegenerated
Daniel 6:24 recounts how the king ordered the men who falsely accused Daniel to be punished by being thrown into the lion's den, along with their families. Before they could reach the bottom of the den, the lions overpowered them and crushed their bones, illustrating the severe consequences of their deceit.
Frequently Asked Questionsgenerated
This verse shows that justice was served when the king punished those who falsely accused Daniel, highlighting the theme of divine retribution.
While Daniel was saved from the lions, the accusers faced the same fate they intended for him, demonstrating the reversal of fortunes based on one's actions.
The king acts as the enforcer of justice, responding to the false accusations against Daniel and ensuring that the guilty are punished.
The passage illustrates that deceit can lead to severe consequences, not only for the deceiver but also for their families, emphasizing the far-reaching effects of wrongdoing.
Reflection Questionsgenerated
- What does this passage teach about the nature of justice and accountability?
- How do the actions of the king reflect his character and leadership style?
- In what ways can we see parallels between this story and modern issues of justice?
- What lessons can we apply to our own lives regarding honesty and integrity?
The early church on this verse — how the Fathers read it
Early church writers reference this passage to discuss themes of persecution and divine justice, illustrating the parallels between Daniel's experience and that of Christ.
Daniel also was persecuted as Jesus was persecuted.… Daniel they cast into the pit of lions, and he was delivered and came up out of its midst uninjured;Early Church Fathers on Daniel 6 →
Since a simple punishment was not sufficient for those culprits, in order to balance the offense they had brought against a righteous man, after being condemned to the same punishment,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:24 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the king commanded, and they brought those men which had accused Daniel,.... Not all the hundred and twenty princes, and the two presidents; but the chief of them, who were most busy in getting
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them,
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey cast them into the den of lions; thus they digged a pit for another, and fell into it themselves, which the heathens say was a very just law, the law of retaliation, which the Lord doth often observe, as in the case of Adonibezek, and Ahab, and many more. Them, their children, and their wives: Darius was yet cruel in this execution, because he cast in with them to the lions their wives and children. This is not without precedent in Scripture, as in Korah and his company, Achan, and Haman, for the greater terror. For the king’ s justice in this fact, we need not trouble ourselves, it being the custom of the arbitrary tyrants of the East.
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:24 And the king commanded, and they brought those men which had accused Daniel, and they cast [them] into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.Ver. 24. And the king commanded, and they brought those men which had accused Daniel.] Chald., Which had accused accusations against Daniel. Now they shall lick of the same whip, and find, to their small comfort, the truth of that divine proverb, "Whoso diggeth a pit, shall fall therein," &c. See Ecclesiastes 10:8 Psalms 7:16. They cast them into the den of lions.] A just and proper punishment, yet not…
Read John Trapp on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 24. They brought those men] It was perfectly just that they should suffer that death to which they had endeavoured to subject the innocent; but it was savage cruelty to destroy the women and children who had no part in the transgression.
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges24. The king’s vengeance on the men who had maliciously accused Daniel. accused] see on Daniel 3:8. their children, and their wives] according to the rough justice—or, to our minds, injustice—of antiquity: cf. Joshua 7:24-25; 2 Samuel 21:5-9; Esther 9:13-14; Hdt. iii. 119. Cf. Mozley’s Ruling Ideas in Early Ages, p. 87 ff., in explanation of the principle involved. had the mastery of them] or fell upon them—a sense which the Aram. phrase, properly meaning to rule over, has in the Targums (e.g. Judges 15:12; 2 Samuel 1:15). in pieces] These words should be followed by a comma (as in R.V.), the words or ever &c., having reference to both the preceding clauses (the order in the Aram. is ‘and…
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd the king commanded, and they brought those men, which had accused Daniel ... - It would seem probable that the king had been aware of their wicked designs against Daniel, and had been satisfied
Read Albert Barnes on Daniel 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible24. This awful punishment upon those who had with their tongues “eaten the pieces” of Daniel (see note Daniel 3:8) is not inconsistent with some of the actions of some despots; yet the fact that it
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
At the command of the king, the men who had falsely accused Daniel were brought and thrown into the den of lions—they and their children and wives. And before they had reached the bottom of the den, the lions overpowered them and crushed all their bones.
The king commanded, and they brought those men who had accused Daniel, and they cast them into the den of lions—them, their children, and their wives; and the lions mauled them, and broke all their bones in pieces before they came to the bottom of the den.
At the command of the king, the men who had falsely accused Daniel were brought and thrown into the den of lions—they and their children and wives. And before they had reached the bottom of the den, the lions overpowered them and crushed all their bones.
The king gave another order, and those men who had maliciously accused Daniel were brought and thrown into the lions’ den – they, their children, and their wives. They did not even reach the bottom of the den before the lions overpowered them and crushed all their bones.
Tyndale line
¶ And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.
And the king commanded, and they brought those men that had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces, before they came to the bottom of the den.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces, or ever they came at the bottom of the den.
And the king commanded, and they brought those men who had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and broke all their bones in pieces before they came to the bottom of the den.
And by the commandement of the King these me which had accused Daniel, were brought, and were cast into the denne of lions, euen they, their children, and their wiues: and the lyons had the mastry of them, and brake all their bones a pieces, or euer they came at the groud of the denne.
Strictly literal
And the king commanded, and they brought those men who had accused Daniel, and cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and broke all their bones in pieces ere they came to the bottom of the den.
And the king hath said, and they have brought those men who had accused Daniel, and to the den of lions they have cast them, they, their sons, and their wives; and they have not come to the lower part of the den till that the lions have power over them, and all their bones they have broken small.
And the king has spoken, and they have brought those men who had accused Daniel, and to the den of lions they have cast them, they, their sons, and their wives; and they have not come to the lower part of the den until the lions have power over them, and all their bones they have broken small.
(6:25) And the king gave the order, and they brought those men who had accused Daniel treacherously, and they cast into the den of lions them, their children, and their wives; and they had not yet touched the bottom of the den when the lions had the mastery over them, and ground up all their bones.
The king gave an order, and they brought those men who had accused Daniel and threw them into the den of lions—they, their children, and their wives. Before they reached the floor, the lions overpowered them and broke all their bones to pieces.
From the Latin
And by the king’s commandment, those men were brought that bad accused Daniel: and they were cast into the lions’ den, they and their children, and their wives: and they did not reach the bottom of the den, before the lions caught them, and broke all their bones in pieces.
Simplified
Then the king ordered the men who had accused Daniel to be brought and they were thrown into the lions' den along with their wives and children. Before they even reached the floor of the den the lions attacked them, ripping them to pieces.
And at the king's order, they took those men who had said evil against Daniel, and put them in the lions' hole, with their wives and their children; and they had not got to the floor of the hole before the lions overcame them and all their bones were broken.
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 some agreement in content, though the LXX's word order differs significantly. The MT provides a direct account of the events, while the LXX offers a more interpretive translation.
וַאֲמַ֣ר מַלְכָּ֗א וְהַיְתִ֞יו גֻּבְרַיָּ֤א אִלֵּךְ֙ דִּֽי־ אֲכַ֤לוּ קַרְצ֙וֹהִי֙ דִּ֣י דָֽנִיֵּ֔אל וּלְגֹ֤ב אַרְיָוָתָא֙ רְמ֔וֹ אִנּ֖וּן בְּנֵיה֣וֹן וּנְשֵׁיה֑וֹן וְלָֽא־ מְט֞וֹ לְאַרְעִ֣ית גֻּבָּ֗א עַ֠ד דִּֽי־ שְׁלִ֤טֽוּ בְהוֹן֙ אַרְיָ֣וָתָ֔א וְכָל־ גַּרְמֵיה֖וֹן הַדִּֽקוּ׃
13 of the 28 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 6:24
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.
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj — Conjunction · verb qal perfect third person masculine singularAC/Vqp3ms
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…
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
AC/Vhp3mp — Conjunction · verb hiphil perfect third person masculine pluralAC/Vhp3mp
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
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
אֲכַל (akal) means to eat or devour, primarily used in the context of animals consuming food. It can also imply slander in a figurative sense, as in 'eating their pieces.' The word is closely related to the Aramaic term corresponding to it, indicating a shared semantic field.
[אֲכַל] vb. eat, devour
base
H399 אֲכַל eat, devour
399 'akal ak-al'
(Aramaic) corresponding to 398:--+ accuse, devour, eat.
see HEBREW for 0398
אֲכַל (a.khal) — to devour.
1) to eat, devour
1a) (P'al)
1a1) to eat (of beasts)
1a2) to devour
1a3) eat their pieces (in a phrase, that is, slander them)
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
קְרַץ (qrats) refers to the act of accusing or slandering someone, often described as 'chewing them up' figuratively. It can also denote a 'piece' in a more general sense. The term is rooted in Aramaic and corresponds to another Hebrew word, קָרַץ (qarats), which is not elaborated upon in the entries.
[קְרַץ] n.[m.] piece
base
H7170 קְרַץ
7170 qrats ker-ats'
(Aramaic) corresponding to 7171 in the sense of a bit (to
"eat the morsels of" any one, i.e. chew him up (figuratively)
by slander):--+ accuse.
see HEBREW for 07171
קְרַץ (qe.rats) — charges.
1) piece
1a) denounce, aslander, accuse maliciously, chew on (idiom)
ANcmpc/Sp3ms — Noun common masculine plural construct · suffixANcmpc/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
AC — ConjunctionAC
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
דָּנִיֵּאל (Daniye'l) refers to the biblical figure Daniel, a prophet known for his interpretations of dreams during the Babylonian exile. His name means 'God is my judge.' Daniel is recognized as the fourth of the major prophets and is also called Belteshazzar. He is first mentioned in Ezra 8:2 and noted for his holiness, as acknowledged by Ezekiel.
דָּנִיֵּאל n.pr.m. Daniel (BH id.)
base
H1841 דָּנִיֵּאל
1841 Daniye'l daw-nee-yale'
(Aramaic) corresponding to 1840; Danijel, the Heb.
prophet:--Daniel.
see HEBREW for 01840
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A man living at the time of Exile and Return, first mentioned at Ezr.8.2
§ Daniel = "God is my judge"
1) the 4th of the greater prophets, taken as hostage in the first deportation to Babylon, because of the gift of God of the interpretation of dreams, he became the 2nd in command of the Babylon empire and lasted through the end of the Babylonian empire and into the Persian empire. His prophecies are the key to the understanding of end time events. Noted for his purity and holiness by contemporary prophet, Ezekiel
1a) also, 'Belteshazzar' (H01095 or H01096)
דָּנִיֵּאל, דָּנִאֵל (da.niy.yel) — Daniel.
A prophet living at the time of Exile and Return, first mentioned at Ezk.14.14; also called Belteshazzar at Dan.1.7; 2.26; 4.8,9,18,19; 5.12; 10.1;
Adj | DirObjM | N-proper — 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…
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)
Adj | Art — Conjunction · preposition · noun common both singular constructAC/R/Ncbsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אַרְיֵה (aryeh) means 'lion' in Hebrew and is noted in both the Brown-Driver-Briggs and Strong's Hebrew Dictionary. It is identified as an Aramaic term corresponding to another Hebrew word for lion, אַרְיֵה (aryeh, H0738). The entries consistently define it as a noun referring to the animal.
אַרְיֵה n.m. lion
base
H744 אַרְיֵה
744 'aryeh ar-yay'
(Aramaic) corresponding to 738:--lion.
see HEBREW for 0738
אַרְיֵה (ar.yeh) — lion.
lion
Aramaic of ar.yeh (אַרְיֵה "lion" H0738B)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
Lions
The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).
No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a “suckling”), the lion’s whelp (Gen. 49:9;
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
אִנּוּן (*innuwn*) is an Aramaic word meaning 'they' or 'those,' used in the masculine plural. It has a feminine form, אִנִּין (*inniyn*), also meaning 'they.' The entries indicate its usage in contexts similar to the Hebrew word for 'they' (H1992), with a specific reference to Daniel 7:17.
ref
H581a אִנּוּן pr. 3 mpl. they, those H581b אִנִּין they
581 'innuwn in-noon'
(Aramaic) or (feminine) inniyn (Aramaic) {in- neen'};
corresponding to 1992; they:--X are, them, these.
see HEBREW for 01992
אִנּוּן (in.nun) — they.
these, those, they
Aramaic of hem.mah (הֵ֫מָּה "they(masc.)" H1992)
אִנִּין (in.nin) — they(fem.).
they
Aramaic of hem.mah (הֵ֫מָּה "they(masc.)" H1992)
APp3mp — PronounAPp3mp
בַּר (bar) means 'son' in Aramaic, corresponding to the Hebrew בֵּן (ben). It can refer to a son, grandson, or child. The entries indicate that it is a direct equivalent of the Hebrew term, with no significant disagreement among the lexicons.
H1247 בַּר, בֵּן
1247 bar bar
(Aramaic) corresponding to 1121; a son, grandson, etc.:--X
old, son.
see HEBREW for 01121
בַּר (bar) — son.
son
Aramaic of ben (בֵּן ": child" H1121)
ANcmpc/Sp3mp — Noun common masculine plural construct · suffixANcmpc/Sp3mp
[נְשִׁין] n.f.pl. wives;—pl. sf. Dn 6:25.
ref
H5389 נְשִׁין, נָשִׁין
5389 nashiyn naw-sheen'
(Aramaic) irregular plural feminine of 606:--women.
see HEBREW for 0606
נְשִׁין (na.shin) — woman.
1) woman
wife
AC/Ncmpc/Sp3mp — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3mp
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 — Conjunction · particleAC/Tn
מְטָא (mta') means to reach or attain. It covers the ideas of coming upon, extending, or arriving. The word is used in an intransitive sense in Aramaic, suggesting a sense of presence or occurrence. There are no significant disagreements among the lexicons regarding its meanings.
מְטָא, מְטָה vb. reach, attain
base
H4291 מְטָא, מְטָה
4291 mta' met-aw'
(Aramaic) or mtah (Aramaic) {met-aw'}; apparently
corresponding to 4672 in the intransitive sense of being found
present; to arrive, extend or happen:--come, reach.
see HEBREW for 04672
מְטָא (me.ta) — to reach.
1) to reach, come upon, attain
1a) (P'al)
1a1) to reach, come to
1a2) to reach, extend
1a3) to come upon
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
[אַרְעִי] n.f.denom. bottom;—cstr. Dn 6:25.
ref
H773 אַרְעִי, אַרְעִית
773 'ar`iyth arh-eeth'
(Aramaic) feminine of 772; the bottom:--bottom.
see HEBREW for 0772
אַרְעִי (ar.it) — bottom.
bottom
Aramaic of e.rets (אֶ֫רֶץ ": soil" H0776H)
AR/Ncfsc — Preposition · noun common feminine singular constructAR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
Adj | Art — 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.
עַד (ad) is a Hebrew word primarily functioning as a preposition and conjunction. It conveys meanings related to time and extent, such as 'until,' 'up to,' and 'even to.' The entries indicate its use in various contexts, but there is no significant disagreement among the lexicons regarding its definitions.
עַד 36 prep. and conj. even to, until
base
H5705 עַד
5705 `ad ad
(Aramaic) corresponding to 5704; X and, at, for, (hither-)to,
on till, (un-)to, until, within.
see HEBREW for 05704
עַד (ad) — till.
prep
1) even to, until, up to, during
conj
2) until, up to the time that, ere that
AR — PrepositionAR
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
שְׁלֵט (shlet) means to have power or to rule. The entries indicate it can refer to having mastery or dominion over something, and it can also mean to make someone a ruler. The term appears in both Biblical Hebrew and Aramaic contexts.
שְׁלֵט vb. have power, rule (BH (q.v.) late)
Pe. have power upon
Haph. make ruler
base
H7981 שְׁלֵט have power, rule (BH (q.v.) late)
7981 shlet shel-ate'
(Aramaic) corresponding to 7980:--have the mastery, have
power, bear rule, be (make) ruler.
see HEBREW for 07980
שְׁלֵט (she.let) — to rule.
1) to have power, rule, domineer, rule over
1a) (P'al) have power upon or over, rule, fall upon, assault, be ruler
1b) (Aphel) make ruler
AVqp3mp — Verb · Qal · perfect third person masculine pluralAVqp3mp
הֶם (hem) — them.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine plural
AR/Sp3mp — Preposition · suffixAR/Sp3mp
אַרְיֵה (aryeh) means 'lion' in Hebrew and is noted in both the Brown-Driver-Briggs and Strong's Hebrew Dictionary. It is identified as an Aramaic term corresponding to another Hebrew word for lion, אַרְיֵה (aryeh, H0738). The entries consistently define it as a noun referring to the animal.
אַרְיֵה n.m. lion
base
H744 אַרְיֵה
744 'aryeh ar-yay'
(Aramaic) corresponding to 738:--lion.
see HEBREW for 0738
אַרְיֵה (ar.yeh) — lion.
lion
Aramaic of ar.yeh (אַרְיֵה "lion" H0738B)
ANcfsd/Ta — Noun common feminine singular determined · particleANcfsd/Ta
Lions
The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).
No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a “suckling”), the lion’s whelp (Gen. 49:9;
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
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
[גְּרַם] n.[m.] bone;—pl. sf. Dn 6:25.
ref
H1635 גְּרַם, גֶּרֶם
1635 gerem gheh'-rem
(Aramaic) corresponding to 1634; a bone:--bone.
see HEBREW for 01634
גְּרַם (ge.rem) — bone.
bone
Aramaic of ge.rem (גֶּ֫רֶם "bone" H1634)
ANcmpc/Sp3mp — Noun common masculine plural construct · suffixANcmpc/Sp3mp
דְּקַק (de.qaq) means to break up or crumble, with a focus on shattering or falling into pieces. It appears in the context of being shattered or breaking into pieces, as noted in Daniel 2:35. The word is derived from a related term, indicating a similar action of crumbling.
[דְּקַק] vb. be shattered, fall to pieces (BH)
Pe. Dn 2:35.
Haph. break in pieces
base
H1855 דְּקַק, דּוּק
1855 dqaq dek-ak'
(Aramaic) corresponding to 1854; to crumble or (trans.)
crush:--break to pieces.
see HEBREW for 01854
דְּקַק (de.qaq) — to break up.
1) to break into pieces, fall into pieces, be shattered
1a) (P'al) to be shattered
1b) (Aphel) to break into pieces
AVhp3mp — Verb · Hiphil · perfect third person masculine pluralAVhp3mp