Daniel 6:9 — Word Study
WLCכָּל־ קֳבֵ֖ל דְּנָ֑ה מַלְכָּא֙ דָּֽרְיָ֔וֶשׁ רְשַׁ֥ם כְּתָבָ֖א וֶאֱסָרָֽא׃
BSAKingmelek [ruler, monarch] signedrᵉsham▸ [wrote, sealed, confirmed] the writtenkᵉthâb [inscribed, decreed] decreeʼĕçâr [law, interdict, official command]
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֖ל | because | Noun common, both singular absolute |
| דְּנָ֑ה | this | Particle |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| דָּֽרְיָ֔וֶשׁ | Darius | Noun proper masculine |
| רְשַׁ֥ם | he signed | Verb, Qal, perfect third person masculine singular |
| כְּתָבָ֖א | writing the | Noun common both singular determined, particle |
| וֶאֱסָרָֽא׃ | and prohibition the | Conjunction, noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Therefore King Darius signed the written decree. |
| KJV | Wherefore king Darius signed the writing and the decree. |
| ASV | Wherefore king Darius signed the writing and the interdict. |
| YLT | Therefore king Darius hath signed the writing and interdict. |
| WEB | Therefore King Darius signed the writing and the decree. |
| BBE | For this reason King Darius put his name on the writing and the order. |
Where they part company is רְשַׁ֥ם — see How Translations Differ.
One main clause with a noun phrase detailing the object of the action. The structure is straightforward, emphasizing the action taken by the king.
4 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרְשַׁם
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 6:9
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 6:9 recounts how King Darius signed a written decree that was significant in the unfolding events of Daniel's life. This decree was a pivotal moment that would lead to Daniel's trial and eventual deliverance from the lions' den, highlighting the tension between royal edicts and personal faith. The context reflects the challenges faced by Daniel as he remained faithful to his God despite the king's commands, as seen in the following verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 62:9–10 | Lowborn men are but a vapor, the exalted but a lie. Weighed on the scale, they go up; together they are but a vapor. |
| 2 | Psalm 118:9 | It is better to take refuge in the LORD than to trust in princes. |
| 3 | Psalm 146:3 | Put not your trust in princes, in mortal man, who cannot save. |
| 4 | Proverbs 6:2 | if you have been trapped by the words of your lips, ensnared by the words of your mouth, |
| 5 | Isaiah 2:22 | Put no more trust in man, who has only the breath in his nostrils. Of what account is he? |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — רְשַׁ֥ם, re.Shamgenerated
The verb רְשַׁ֥ם (re.Sham) means to sign or inscribe, indicating the formal act of making an official document valid. This verb is in the perfect tense, third person masculine singular, showing that the action has been completed by the subject, King Darius.
This word carries the connotation of authority and finality, as signing a decree implies that the decision is binding and recognized. The act of signing is crucial in the context of legal and royal commands, emphasizing the weight of Darius's decision.
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
One finite verb governs the whole verse — רְשַׁ֥ם, he signed — with several phrases detailing the subject and the object. The structure emphasizes the action taken by the king, placing it at the center of the sentence.
The word order in Hebrew places the subject, King Darius, prominently before the action, highlighting his authority in signing the decree.
Septuagint Backgroundgenerated
The Septuagint translates רְשַׁ֥ם with ὁρισμὸν, which means 'a decree' or 'a determination.' This choice reflects a focus on the nature of the document rather than the act of signing itself, suggesting a broader interpretation of the significance of the decree.
The translation indicates a shift from the specific action of signing to the legal implications of the decree as an official command.
In plain words — the whole versegenerated
Daniel 6:9 tells us that King Darius signed a written decree. This action was important because it set in motion events that would affect Daniel's life. The decree was a formal command that could not be changed, highlighting Darius's authority.
Frequently Asked Questionsgenerated
Darius's signing of the decree established a law that would impact Daniel and his faith, leading to significant events in the narrative.
The decree was a pivotal moment that set the stage for Daniel's trial and his miraculous deliverance from the lions' den.
Signing implies authority and finality, indicating that the decree was an official command that could not be revoked.
The written decree is important because it represents the legal authority of the king and the challenges faced by Daniel in remaining faithful to his God.
Reflection Questionsgenerated
- How can I remain faithful in the face of authority that contradicts my beliefs?
- What does it mean to stand firm in my convictions, like Daniel did?
- In what ways can I respond to challenges in my life with faith and courage?
- How does understanding the context of Darius's decree help me interpret Daniel's actions?
Commentators on this verse — 4 expositors, verse by verse
Each of these wrote on Daniel 6:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWherefore King Darius signed the writing and the decree. Moved to it by the number and importunity of his principal men; and chiefly through affectation of deity, which this law gave him; and that he
Read John Gill on Daniel 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWherefore king Darius signed the writing and the decree. King Darius signed the writing.
Read Robert Jamieson on Daniel 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe sum of all was this; they had a plot against Daniel and his people, to throw him out of place and favour; to effect that, they fall upon him in the point of religion, which they would make to be treason. How so? They contrived an act of uniformity, by an unalterable law, to ask no petition of any god or man, but of the king, for one month, upon pain of death. They wheedled the king into it, and passed it into a law. The king sees the plot to be against Daniel, and would have saved him, but they held the king to it; they were zealous for executing laws of their own procuring; it was a net they had privily laid for this holy man, and had got him fast. 1. We see the horridness of this…
Read Matthew Poole on Daniel 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 6:9 Wherefore king Darius signed the writing and the decree.Ver. 9. Wherefore king Darius signed the writing.] As well enough content to be so dignified, yea, deified. So was Alexander, the Great; Antiochus, Yåïò; Herod; Domitian; Dominus Deus noster, Papa: Vah scelus! our Lord God, the pope, Ah wickedness.
Read John Trapp 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 King Darius signed the written decree.
Therefore King Darius signed the writing and the decree.
Therefore King Darius signed the written decree.
So King Darius issued the written interdict.
Tyndale line
Wherefore king Darius signed the writing and the decree.
Wherefore king Darius signed the writing and the interdict.
Wherefore king Darius signed the writing and the interdict.
Wherefore king Darius signed the writing and the decree.
Wherefore King Darius sealed the writing and the decree.
Strictly literal
Therefore king Darius signed the writing and the decree.
Therefore king Darius hath signed the writing and interdict.
Therefore King Darius has signed the writing and interdict.
(6:10) In view of this king Darius signed the writing and the prohibition.
So king Darius signed the document making the decree into a law.
From the Latin
So king Darius set forth the decree, and established it.
Simplified
So Darius signed the decree into law.
For this reason King Darius put his name on the writing and the order.
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 share a high degree of agreement, with five of the eight words matching. The Dead Sea Scrolls show some restoration, with significant portions supplied by an editor, indicating a partial agreement with the Masoretic Text.
כָּל־ קֳבֵ֖ל דְּנָ֑ה מַלְכָּא֙ דָּֽרְיָ֔וֶשׁ רְשַׁ֥ם כְּתָבָ֖א וֶאֱסָרָֽא׃
5 of the 8 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.
[כען] [מלכ] [א] [תקים] [אסר] [א] ותרשום [כתב] [א] [די] [לא] [להשניה] [כדת] [מדי] [ופרס] [די] [לא] תעדה
1 word on the leather — 1 partly restored, 16 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 6:9
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.
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
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…
דָּֽרְיָ֫וֶשׁ (daryavesh) refers to 'Darius,' a name associated with several historical figures, particularly during the time of the Exile and Return. The entries identify Darius the Mede, the son of Ahasuerus, and Darius the son of Hystaspes, among others. The name means 'lord' and is first mentioned in Ezra 4:5 and Daniel 5:31.
דָּֽרְיָ֫וֶשׁ 15 n.pr.m.
Darius Hystaspis
‘Darius the Mede’
base
H1868 דָּֽרְיָ֫וֶשׁ, דָּֽרְיָוֵשׁ
1868 Daryavesh daw-reh-yaw-vaysh'
(Aramaic) corresponding to 1867:--Darius.
see HEBREW for 01867
דָּֽרְיָ֫וֶשׁ (dar.ya.vesh) — Darius.
A man living at the time of Exile and Return, first mentioned at Ezr.4.5
Aramaic of dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867H)
§ Darius = "lord"
1) Darius the Mede, the son of Ahasuerus, king of the Chaldeans, who succeeded to the Babylonian kingdom on the death of Belshazzar; probably the same as "Astyages" the last king of the Medes (538 BC) (same as dar.ya.vesh (דָּֽרְיָ֫וֶשׁ "Darius" H1867) (1))
2) Darius, the son of Hystaspes, the founder of the Perso-Arian dynasty (521 BC) (same as (2))
3) Darius II or Darius III
3a) Darius II, Nothus (Ochus) was king of Persia during the time of Nehemiah (424/3-405/4 BC). Darius II is the most probable because he is mentioned by Nehemiah and ruled during the time of Nehemiah
ANpm — Noun proper masculineANpm
da-ri'-us: The name of three or four kings mentioned in the Old Testament. In the original Persian it is spelled "Darayavaush"; in Babylonian, usually "Dariamush"; in Susian(?), "Tariyamaush"; in Egyptian "Antaryuash"; on Aramaic inscriptions, d-r-y-h-w-sh or d-r-y-w-h-w-sh; in Hebrew, dareyawesh; in Greek, Dareios; in Latin, "Darius." In meaning it is probably connected with the new Persian word Dara, "king." Herodotus says it means in Greek, Erxeies, coercitor, "restrainer," "compeller," "commander."
(1) Darius the Mede (Da 6:1; 11:1) was the son of Ahasuerus (Xerxes) of the seed of the Medes (Da 9:1). He received the government of Belshazzar the Chaldean upon the death of that prince (Da 5:30,31; 6:1), and was made king over…
Darius
The holder or supporter, the name of several Persian kings. (1.) Darius the Mede (Dan. 11:1), “the son of Ahasuerus, of the seed of the Medes” (9:1). On the death of Belshazzar the Chaldean he “received the kingdom” of Babylon as viceroy from Cyrus. During his brief reign (B.C. 538-536) Daniel was promoted to the highest dignity (Dan. 6:1, 2); but on account of the malice of his enemies he was cast into the den of lions. After his miraculous escape, a decree was issued by Darius enjoining “reverence for the God of Daniel” (6:26). This king was probably the “Astyages” of the Greek historians. Nothing can, however, be with certainty affirmed regarding him. Some are of opinion that the name “Darius” is simply a name of office, equivalent to “governor,” and that the “Gobryas” of…
(lord), the name of several kings of Media and Persia. DARIUS THE MEDE, (Daniel 6:1; 11:1) "the son of Ahasuerus," (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions’ den. Dan. 6. This Darius is probably the same as "Astyages," the last king of the Medes. DARIUS, the son of Hystaspes the founder of the Perso-Arian…
1. DARIUS THE MEDE
Da 5:31 9:1 11:1, was son of Astyages king of the Medes, and brother of Mandane mother of Cyrus, and of Amyit the mother of Evil-merodach and grandmother of Belshazzar: thus he was uncle, by the mother’s side, to Evil-merodach and to Cyrus. The Hebrew generally calls him Darius; the Septuagint, Artaxerxes; and Xenophon, Cyaxares. Darius dethroned Belshazzar king of the Chaldeans, and occupied the throne till his death two years after, when it reverted to the illustrious Cyrus. In his reign Daniel was cast into the lion’s den, Da 6:1-28.
2. DARIUS HYSTASPIS
Spoken of in Ezr 4:1-7:28, Haggai, and Zechariah, as the king who renewed the permission to rebuild the temple, given to the Jews by Cyrus and afterwards…
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
Adj | V-Qal-Imperf-2ms — Verb · Qal · perfect third person masculine singularAVqp3ms
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
Adj | Art — 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.
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 | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta