Daniel 6:8 — Word Study
WLCכְּעַ֣ן מַלְכָּ֔א תְּקִ֥ים אֱסָרָ֖א וְתִרְשֻׁ֣ם כְּתָבָ֑א דִּ֣י לָ֧א לְהַשְׁנָיָ֛ה כְּדָת־ מָדַ֥י וּפָרַ֖ס דִּי־ לָ֥א תֶעְדֵּֽא׃
BSAO kingmelek [supreme ruler] establishqûwm [confirm, put in force] the decreeʼĕçâr [law, interdict] so thatdîy whichdîy
| Greek | English | Parsing |
|---|---|---|
| כְּעַ֣ן | now | Adverb |
| מַלְכָּ֔א | king O | Noun common both singular determined, particle |
| תְּקִ֥ים | you will establish | Verb, Hiphil, imperfect second person masculine singular |
| אֱסָרָ֖א | prohibition the | Noun common both singular determined, particle |
| וְתִרְשֻׁ֣ם | so you may sign | Conjunction, verb qal second person masculine singular |
| כְּתָבָ֑א | writing the | Noun common both singular determined, particle |
| דִּ֣י | which | Conjunction |
| לָ֧א | not | Particle |
| לְהַשְׁנָיָ֛ה | to change | Preposition, verb hiphil infinitive construct common |
| כְּדָת־ | according to [the] law of | Preposition, noun common both singular construct |
| מָדַ֥י | [the] Medes | Noun proper |
| וּפָרַ֖ס | and [the] Persians | Conjunction, noun proper |
| דִּי־ | which | Conjunction |
| לָ֥א | not | Particle |
| תֶעְדֵּֽא׃ | it will pass away | Verb, Qal, imperfect second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore, O king, establish the decree and sign the document so that it cannot be changed—in accordance with the law of the Medes and Persians, which cannot be repealed.” |
| KJV | Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. |
| ASV | Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. |
| YLT | Now, O king, thou dost establish the interdict, and sign the writing, that it is not to be changed, as a law of Media and Persia, that doth not pass away.' |
| WEB | Now, O king, establish the decree and sign the writing, that it not be changed, according to the law of the Medes and Persians, which doesn’t alter.” |
| BBE | Now, O King, put the order in force, signing the writing so that it may not be changed, like the law of the Medes and Persians which may not come to an end. |
Where they part company is אֱסָרָ֖א — see How Translations Differ.
The sentence features a main clause followed by several dependent phrases, emphasizing the actions required by the king.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbכֹּל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 6:8
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Decree of Dariusgenerated
Daniel 6:8 presents a moment where King Darius is persuaded to establish a decree that restricts worship to himself alone for thirty days. This decree is significant as it sets the stage for the conflict involving Daniel's faithfulness to God. The context highlights the political maneuvering of the royal administrators who wish to eliminate Daniel, a favored advisor of the king. The decree's permanence is emphasized by the law of the Medes and Persians, which is known for its unchangeability.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Esther 3:12 | On the thirteenth day of the first month, the royal scribes were summoned and the order was written exactly as Haman commanded the royal satraps, the governors of each province, and the officials of each people, in the script of each province and the language of every people. It was written in the name of King Xerxes and sealed with the royal signet ring. |
| 2 | Esther 8:10 | Mordecai wrote in the name of King Xerxes and sealed it with the royal signet ring. He sent the documents by mounted couriers riding on swift horses bred from the royal mares. |
| 3 | Isaiah 10:1 | Woe to those who enact unjust statutes and issue oppressive decrees, |
| 4 | Daniel 6:12–15 | So they approached the king and asked about his royal decree: “Did you not sign a decree that for thirty days any man who petitions any god or man except you, O king, will be thrown into the den of lions?” The king replied, “According to the law of the Medes and Persians the order stands, and it cannot be repealed.” |
| 5 | Esther 1:19 | So if it pleases the king, let him issue a royal decree, and let it be recorded in the laws of Persia and Media so that it cannot be repealed, that Vashti shall never again enter the presence of King Xerxes, and that her royal position shall be given to a woman better than she. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — אֱסָרָ֖א, 'e.sa.Ra'generated
The word אֱסָרָ֖א ('e.sa.Ra) refers to a prohibition or decree, indicating a legal injunction. It is derived from a root meaning to bind or restrict, which reflects the authority behind the decree established by the king.
This term is often used in legal contexts within the Bible, emphasizing its binding nature. The parsing as a noun indicates that it functions as a subject or object within the sentence, underscoring its role in the establishment of the decree.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'establish the decree and sign the document,' which is consistent across several translations, including the KJV and WEB.
Where translations differ is in the rendering of אֱסָרָ֖א: law is used by the BSB, KJV, and others, while interdict is chosen by the ASV and YLT.
Sentence Structuregenerated
The main verb governing the sentence is תְּקִ֥ים (te.Kim), you will establish, with several phrases attached: the object אֱסָרָ֖א ('e.sa.Ra), the infinitive phrase וְתִרְשֻׁ֣ם (ve.tir.Shum), and a prepositional phrase כְּדָת־ (ke.dot-). The structure emphasizes the action of establishing the decree and signing the document.
The word order places the king's actions at the forefront, indicating the importance of his authority in this decree, with the unchangeable nature of the law highlighted through the phrases that follow.
Septuagint Backgroundgenerated
The Septuagint does not provide a direct equivalent for אֱסָרָ֖א, indicating a potential interpretive choice in how the decree is understood. The choice to omit a direct translation may suggest a broader interpretation of the decree's implications.
This absence highlights the distinct cultural and legal frameworks of the Greek-speaking audience, which may not have had a direct parallel to the Medes and Persians' laws.
In plain words — the whole versegenerated
Daniel 6:8 shows King Darius being urged to establish a decree that cannot be changed, in line with the laws of the Medes and Persians. This decree plays a crucial role in the plot against Daniel, emphasizing the unchangeable nature of royal commands.
Frequently Asked Questionsgenerated
The decree reflects the authority of the king and the legal customs of the Medes and Persians, which were known to be unchangeable, setting the stage for the conflict with Daniel.
It underscores the seriousness of the decree, as it cannot be repealed, highlighting the absolute nature of the king's command.
The decree directly challenges Daniel's faith, as it prohibits worship to anyone but the king, putting him in a position of conflict between his faith and the law.
It illustrates the power of political maneuvering and the consequences of laws that conflict with personal beliefs, prompting reflection on how to stand firm in faith.
Reflection Questionsgenerated
- How do I respond when my beliefs conflict with societal laws or expectations?
- In what ways can I support those who face challenges for their faith?
- What does it mean to establish principles in my life that cannot be changed?
- How can I discern when to stand firm and when to adapt in the face of authority?
The early church on this verse — how the Fathers read it
Early commentators, including Ephrem the Syrian and Jerome, reflect on the implications of Darius's decree, discussing its authority and the consequences for Daniel.
Darius, as he loved quietness and inactivity and found work and business unpleasing, left the care of the empire to his prefects, and for this reason the Scripture adds, he set over the kingdom satraps, that is, 120 governors.Early Church Fathers on Daniel 6 →
Verse 8. "Now therefore, O king, confirm the measure and write the decree so that it may not be altered, according to the custom established by the Medes and Persians." It is perfectly evident, as we have remarked above,Early Church Fathers on Daniel 6 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 6:8 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNow, O king, establish the decree, and sign the writing,.... For they had not only agreed upon it among themselves what to propose, as to the substance of it; but they had drawn it up in writing,
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNow, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. Now, O king, establish the decree - or interdict.
Read Robert Jamieson on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:8 Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.Ver. 8. Now, O king, establish the decree.] Confirm it, that it may receive the force of law. According to the law of the Medes and Persians, that altereth not.] This was too much to be given to any law made by man, so mutable a creature. I have read of a people whose laws lasted in force but for three days at utmost; this was a fault in the other extreme. The Persians’ laws were therefore irrepealable, because they worshipped truth for a goddess, to whom inconstancy and change must needs be opposite and odious. But this was no good…
Read John Trapp on Daniel 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(8) Sign the writing.—Literally, record the decree, so that there might be no possibility of its being recalled. (Comp. Esther 8:8.)
Read Charles John Ellicott on Daniel 6 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 8. According to the law of the Medes and Persians] I do not think that this is to be understood so as to imply that whatever laws or ordinances the Medes or Persians once enacted, they never changed them. This would argue extreme folly in legislators in any country. Nothing more appears to be meant than that the decree should be enacted, written, and registered, according to the legal forms among the Medes and Persians; and this one to be made absolute for thirty days. The laws were such among this people, that, when once passed with the usual formalities, the king could not change them at his own will. This is the utmost that can be meant by the law of the Medes and Persians that…
Read AdamClarke on Daniel 6 →CambridgeThe Cambridge Bible for Schools and Colleges8. decree] interdict. altereth not] lit. passeth not away. On the unalterableness of the edicts of a Persian king, cf. Esther 1:19 (‘let it be written among the laws of the Persians and Medes, that it pass not away’), Daniel 8:8 (a royal edict, properly signed and sealed, ‘may no man reverse’).
Read Cambridge on Daniel 6 →Albert Barnes1798–1870Barnes' Notes on the BibleNow, O king, establish the decree - Ordain, enact, confirm it. And sign the writing - An act necessary to make it the law of the realm.
Read Albert Barnes on Daniel 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible8. For Medes and Persians see Daniel 2:39-42; Daniel 7:5.
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
Therefore, O king, establish the decree and sign the document so that it cannot be changed—in accordance with the law of the Medes and Persians, which cannot be repealed.”
Now, O king, establish the decree and sign the writing, that it not be changed, according to the law of the Medes and Persians, which doesn’t alter.”
Therefore, O king, establish the decree and sign the document so that it cannot be changed—in accordance with the law of the Medes and Persians, which cannot be repealed.”
Now let the king issue a written interdict so that it cannot be altered, according to the law of the Medes and Persians, which cannot be changed.
Tyndale line
Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
Now, O king, establish the interdict, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not.
Now, O king, establish the decree, and sign the writing, that it may not be changed, according to the law of the Medes and Persians, which altereth not.
Nowe, O King, confirme the decree, and seale the writing, that it be not changed according to the law of the Medes and Persians, which altereth not.
Strictly literal
Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which may not be revoked.
Now, O king, thou dost establish the interdict, and sign the writing, that it is not to be changed, as a law of Media and Persia, that doth not pass away.'
Now, O king, you establish the interdict, and sign the writing, that it is not to be changed, as a law of Media and Persia, that does not pass away.”
(6:9) Now, O king, establish the prohibition, and sign the writing, that it cannot be changed, according to the law of the Medes and Persians, which is not to be repealed.
Now, King, issue a decree and sign the document so that it may not be changed, as directed by the laws of the Medes and Persians, so it cannot be repealed.”
From the Latin
Now, therefore, O king, confirm the sentence, and sign the decree: that what is decreed by the Medes and Persians may not be altered, nor any man be allowed to transgress it.
Simplified
Now, Your Majesty, if you will sign the decree and have it issued so that it cannot be changed, according to the law of the Medes and the Persians that cannot be revoked.”
Now, O King, put the order in force, signing the writing so that it may not be changed, like the law of the Medes and Persians which may not come to an end.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse with a clear structure, while the Septuagint matches only 7 of the 15 words, indicating some divergence in translation. The Dead Sea Scrolls provide partial text, with significant editorial restoration, showing a similar concern for the decree's authority.
כְּעַ֣ן מַלְכָּ֔א תְּקִ֥ים אֱסָרָ֖א וְתִרְשֻׁ֣ם כְּתָבָ֑א דִּ֣י לָ֧א לְהַשְׁנָיָ֛ה כְּדָת־ מָדַ֥י וּפָרַ֖ס דִּי־ לָ֥א תֶעְדֵּֽא׃
7 of the 15 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.
[ופחות] [א] [לקימה] [קים] [מלכ] [א] [ולתקפה] [אסר] [די] [כל] די יבעה [בעו] [מן] [כל] [אלה] [ואנש] [עד] [יומין] [תלתין] [להן] [מנ׳ך] מלכ א [יתרמא] [לגב] [אריות] [א]
3 words on the leather — 1 partly restored, 24 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 6:8
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.
כְּעַן (k`an) means 'now' or 'at this time' in Aramaic. It is derived from the root of another Hebrew word, כְּעֶ֫נֶת (ke.e.net), which also means 'now.' The entries indicate its usage primarily relates to the present time.
H3705 כְּעַן
3705 k`an keh-an'
(Aramaic) probably from 3652; now:--now.
see HEBREW for 03652
כְּעַן (ke.an) — now.
now, at this time, until now
Aramaic equivalent: ke.e.net (כְּעֶ֫נֶת "now" H3706)
AD — AdverbAD
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
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj | V-Piel-Inf-a — Verb · Hiphil · imperfect second person masculine singularAVhi2ms
אֱסָר (e.sar) refers to a legal term meaning an interdict or decree, indicating a binding injunction. It is related to the Aramaic form of the word and is associated with restrictions. The entries consistently highlight its legal implications without significant disagreement.
אֱסָר n.m. interdict (as binding)
base
H633 אֱסָר
633 'ecar es-sawr'
(Aramaic) corresponding to 632 in a legal sense; an
interdict:--decree.
see HEBREW for 0632
אֱסָר (e.sar) — injunction.
interdict, decree, decree of restriction
Aramaic of e.sar (אִסָּר "injunction" H0632)
Adj — Noun common both singular determined · particleANcbsd/Ta
רְשַׁם (rsham) means to inscribe or sign, often implying the act of writing one's name. It can also refer to something being inscribed or signed. The word is derived from a related term, רָשַׁם (rsham), which has a similar meaning.
רְשַׁם vb. inscribe, sign
Pe. inscribe (prob. with one’s name, i.e.) sign
Pe‛îl
be inscribed, written
be signed
base
H7560 רְשַׁם
7560 rsham resh-am'
(Aramaic) corresponding to 7559:--sign, write.
see HEBREW for 07559
רְשַׁם (re.sham) — to sign.
1) to inscribe, sign
1a) (P'al) to inscribe, sign
1b) (P'al)
1b1) to be inscribed, be written
1b2) to be signed
AC/Vqu2ms — Conjunction · verb qal second person masculine singularAC/Vqu2ms
sin ('oth "a sign" "mark" mopheth, "wonder"' semeion, "a sign," "signal," "mark"): A mark by which persons or things are distinguished and made known. In Scripture used generally of an address to the senses to attest the existence of supersensible and therefore divine power. Thus the plagues of Egypt were "signs" of divine displeasure against the Egyptians (Ex 4:8 ff; Jos 24:17, and often); and the miracles of Jesus were "signs" to attest His unique relationship with God (Mt 12:38; Joh 2:18; Ac 2:22). Naturally, therefore, both in the Old Testament and the New Testament, "signs" are assimilated to the miraculous, and…
A token, pledge, or proof, Ge 9:12,13 17:11 Ex 3:12 Isa 8:18. Also a supernatural portent, Lu 21:11; and a miracle, regarded as a token of the divine agency, Ex 4:7-9 Mr 8:11. The "signs of heaven" were the movements and aspects of the heavenly bodies, from which heathen astrologers pretended to obtain revelations, Isa 44:25 Jer 10:2. See SHIP.
→ A miracle to confirm faith Mt 12:38; 16:4; 24:3,30; Mr 8:11,12; 13:4; Joh 2:11; 3:2; 4:48
→ Asked for by, and given to
Abraham Ge 15:8-17
Moses Ex 4:1-9
Gideon Jud 6:17,36-40
Hezekiah 2Ki 20:8
Zacharias Lu 1:18
→ Given to Jeroboam 1Ki 13:3-5
→ A token of coming events Mt 16:3,4; 24:3
→ See MIRACLES
כְּתָב (kethav) refers to writing or an inscription. It encompasses various forms of written communication, including decrees and requirements. The term is linked to the Aramaic word for prescribing or writing. The entries do not indicate any significant disagreement among lexicons.
כְּתָב n.m. writing
base
H3792 כְּתָב
3792 kthab keth-awb'
(Aramaic) corresponding to 3791:--prescribing, writing(-ten).
see HEBREW for 03791
כְּתָב (ke.tav) — inscription.
1) a writing
1a) writing, inscription
1b) written decree, written requirement
ANcbsd/Ta — Noun common both singular determined · particleANcbsd/Ta
rit'-ing:
I. GENERAL
1. Definition
2. Inward Writing
3. Outward Writing
II. THE SYMBOLS
1. Object Writing
2. Image Writing
3. Picture Writing
4. Mnemonic Writing
5. Phonetic Writing
III. METHODS
IV. INSTRUMENTS
V. MATERIALS
1. Clay
2. Stone
3. Lead
4. Bronze
5. Gold and Silver
6. Wood
7. Bones and Skins
8. Vellum
9. Papyrus
10. Paper
11. Ink
VI. FORMS
1. The Roll
2. The Codex
VII. WRITING
1. Writers
2. The Writing Art
VIII. HISTORY OF BIBLICAL HANDWRITING
1. Mythological Origins
2. Earliest Use
3. Biblical History
LITERATURE
I. General.
1. Definition:
Writing is the art of recording thought, and recording is the making of permanent symbols. Concept, expression and record are three states of the same work or word. Earliest mankind expressed itself by gesture or voice and recorded in memory, but at a very early stage man began to feel the need of objective aids to memory and the need of transmitting a message to a distance or…
Writing
The art of writing must have been known in the time of the early Pharaohs. Moses is commanded “to write for a memorial in a book” (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of “writing,” “book,” and “ink,” are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.
There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is…
See BOOK.
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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
AR/Vhcc — Preposition · verb hiphil infinitive construct commonAR/Vhcc
chanj: A word which seeks to express the many shades of meaning contained in 13 variations of 9 Hebrew words and 5 Greek. These signify, in turn, "to change" "to exchange," "to turn," "to put or place," "to make other" i.e. "alter," "to disguise oneself." chalaph, and its derivatives, occuring often, indicates "to pass away," hence, alter, renew, e.g.:
דָּת (dath) is an Aramaic word meaning 'decree' or 'law.' It encompasses various types of laws, including those decreed by a king and divine laws. The entries consistently emphasize its legal connotations without significant disagreement.
דָּת n.f. decree, law
base
H1882 דָּת
1882 dath dawth
(Aramaic) corresponding to 1881; decree, law.
see HEBREW for 01881
דָּת (dat) — law.
1) decree, law
1a) a decree (of the king)
1b) law
1c) law (of God)
AR/Ncbsc — Preposition · noun common both singular constructAR/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…
מָדַי (Maday) refers to the Medes or Media, a region and its inhabitants located northwest of Persia. The term is derived from Aramaic and is associated with the concept of a 'middle land.' The entries indicate that it is linked to the territory inhabited by the Medes, situated near the Caspian Sea and surrounding regions.
מָדַי n.pr.gent. et terr. Medes, Media
base
H4076 מָדַי
4076 Maday maw-dah'-ee
(Aramaic) corresponding to 4074:--Mede(-s).
see HEBREW for 04074
מָדַי (ma.day) — Mede.
also called Mede frequently
Aramaic of me.dan (מְדָן "Medan" H4091)
§ Medes = "middle land"
1) the territory inhabited by the Medes
2a) located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
מָדַי (ma.day) — Media.
Aramaic of ma.day (מָדַי "Media" H4074H)
§ Medes = "middle land"
the territory inhabited by the Medes
located northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, and west and northwest of the great salt desert of Iram
ANpl — Noun properANpl
medz (madhi; Assyrian Amada, Mada; Achaem. Persian Mada; Medoi (Ge 10:2; 2Ki 17:6; 18:11; 1Ch 1:5; Ezr 6:2; Es 1:3,14,18,19; 10:2; Isa 13:17; 21:2; Jer 25:25; 51:11,28; Da 5:28; 6:1,9,13,16; 8:20; 9:1; 11:1)): Mentioned as Japhethites in Ge 10:2, i.e. Aryans, and accordingly they first called themselves Arioi (Herod. vii.62), in Avestic Airya = Skt. Arya, "noble." They were closely allied in descent, language…
פָּרַס (parac) refers to Persia and the Persians, derived from the Aramaic term for the region. The term encompasses the vast Persian Empire, which extended from India to Egypt and Thrace, covering significant parts of Europe and Asia. The entries highlight that Persia is associated with meanings like 'pure' or 'splendid.'
פָּרַס n.pr.terr. et gent. Persia (as kingdom), Persians
base
H6540 פָּרַס
6540 Parac paw-ras'
(Aramaic) corresponding to 6539:--Persia, Persians.
see HEBREW for 06539
פָּרַס (pa.ras) — Persia.
Aramaic of pa.ras (פָּרַס "Persia" H6539)
§ Persia = "pure" or "splendid"
the empire Persia; encompassed the territory from India on the east to Egypt and Thrace on the west, and included, besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert, the Persian Gulf and the Indian Ocean on the south
1a) Persia proper was bounded on the west by Susiana or Elam, on the north by Media, on the south by the Persian Gulf and on the east by Carmania
Persian, of Persia "pure" or "splendid"
AC/Npl — Conjunction · noun properAC/Npl
pur'-shanz, -zhanz (parac, also equals PERSIA, PERSIS (which see); adjective parci Hebrew, and parcay, Aramaic.; Persai, adjective only in Ne 12:22; Da 6:28; Achaem. Persian Parsa, name of both country and people; does not occur in Avesta):
I. AFFINITY
1. Three Classes
2. Tribal and Clan Divisions
3. Achemenian Dynasty
II. CIVILIZATION
1. Writing
2. Institutions and Customs
III. HISTORY
1. Cyrus
2. Capture of Babylon
3. Cambyses
4. Pseudo-Smerdis
5. Darius I
6. Darius' Suez Canal
7. Xerxes I
8. Artaxerxes II
9. Xerxes II
10. Later Persian Kings
IV. FIRST MENTION IN INSCRIPTIONS
LITERATURE
The Persians are not mentioned in the Bible until the exilic books (2Ch 36:20,22,23; Ezr 1:1,2,8; 3:7;
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
עֲדָה (*ada'*) is a Hebrew verb meaning to pass on, pass away, or remove. It can be used in various forms, such as to pass over or to take away. The entries indicate that it has a range of meanings related to movement or transition, but there is no significant disagreement among the lexicons.
[עֲדָה] vb. pass on, away
Pe.
pass on, over
pass away
Haph. take away
base
H5709 עֲדָה, עֲדָא
5709 `ada' ad-aw'
(Aramaic) or adah (Aramaic) {ad-aw'}; corresponding to
5710:--alter, depart, pass (away), remove, take (away).
see HEBREW for 05710
עֲדָה (a.dah) — to pass on/over/away.
1) to pass on, pass away
1a)(P'al)
1a1) to pass on, pass over
1a2) to pass away
1b) (Aphel) to take away, remove, depose
AVqi2ms — Verb · Qal · imperfect second person masculine singularAVqi2ms