Daniel 7:28 — Word Study
WLCעַד־ כָּ֖ה סוֹפָ֣א דִֽי־ מִלְּתָ֑א אֲנָ֨ה דָֽנִיֵּ֜אל שַׂגִּ֣יא׀ רַעְיוֹנַ֣י יְבַהֲלֻנַּ֗נִי וְזִיוַי֙ יִשְׁתַּנּ֣וֹן עֲלַ֔י וּמִלְּתָ֖א בְּלִבִּ֥י נִטְרֵֽת׃ פ
BSAThuskâh△ [hitherto, up to this point] endsçôwph the mattermillâh [the account, the word] As for meʼănâʼ DanielDânîyêʼl [the prophet, God's judge] my thoughtsraʻyôwn [cogitations, mental conceptions] troubled mebᵉhal ◂greatlysaggîyʼ [exceedingly, to a large extent] and my facezîyv [countenance, appearance] turned paleshᵉnâʼ [changed, was altered] But I keptnᵉṭar△ [retained, held onto] the mattermillâh [the word, the subject] to myselflêb△ [in my heart, secretly]
| Greek | English | Parsing |
|---|---|---|
| עַד־ | to | Preposition |
| כָּ֖ה | here | Adverb |
| סוֹפָ֣א | end the | Noun common both singular determined, particle |
| דִֽי־ | of | Conjunction |
| מִלְּתָ֑א | matter the | Noun common feminine singular determined, particle |
| אֲנָ֨ה | I | Pronoun |
| דָֽנִיֵּ֜אל | Daniel | Noun proper masculine |
| שַׂגִּ֣יא׀ | exceedingly | Adj |
| רַעְיוֹנַ֣י | thoughts my | Noun common masculine plural construct, suffix |
| יְבַהֲלֻנַּ֗נִי | they alarmed me | Verb piel imperfect third person masculine plural, suffix |
| וְזִיוַי֙ | and brightness my | Conjunction, noun common masculine plural construct, suffix |
| יִשְׁתַּנּ֣וֹן | they were changed | Verb, Pual, imperfect third person masculine plural |
| עֲלַ֔י | on me | Preposition, suffix |
| וּמִלְּתָ֖א | and matter the | Conjunction, noun common feminine singular determined, particle |
| בְּלִבִּ֥י | in heart my | Preposition, noun common both singular construct, suffix |
| נִטְרֵֽת׃ פ | I have kept | Verb, Qal, perfect first person common singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Thus ends the matter. As for me, Daniel, my thoughts troubled me greatly, and my face turned pale. But I kept the matter to myself.” |
| KJV | Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart. |
| ASV | Here is the end of the matter. As for me, Daniel, my thoughts much troubled me, and my countenance was changed in me: but I kept the matter in my heart. |
| YLT | 'Hitherto [is] the end of the matter. I, Daniel, greatly do my thoughts trouble me, and my countenance is changed on me, and the matter in my heart I have kept. |
| WEB | “Here is the end of the matter. As for me, Daniel, my thoughts troubled me greatly, and my face was changed in me; but I kept the matter in my heart.” |
| BBE | Here is the end of the account. As for me, Daniel, I was greatly troubled by my thoughts, and the colour went from my face: but I kept the thing in my heart. |
Where they part company is כָּ֖ה — see How Translations Differ.
The sentence is structured with a main clause followed by several subordinate clauses, each adding detail to Daniel's emotional state and actions.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁנה
The sentence as the grammar sees it Open the tree ›
3 of 16 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 7:28
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 Conclusion of Daniel's Visiongenerated
Daniel 7:28 marks the end of Daniel's vision, where he reflects on the troubling nature of the revelations he received. This verse encapsulates his emotional response and the gravity of the message he has been given. The surrounding verses detail the vision of the four beasts and the final judgment, emphasizing the significance of the events that have been revealed to him.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 8:17–19 | As he came near to where I stood, I was terrified and fell facedown. “Son of man,” he said to me, “understand that the vision concerns the time of the end.” |
| 2 | Daniel 11:27 | And the two kings, with their hearts bent on evil, will speak lies at the same table, but to no avail, for still the end will come at the appointed time. |
| 3 | Daniel 12:9–13 | “Go on your way, Daniel,” he replied, “for the words are closed up and sealed until the time of the end. |
| 4 | Daniel 7:15 | I, Daniel, was grieved in my spirit, and the visions in my mind alarmed me. |
| 5 | Daniel 8:27 | I, Daniel, was exhausted and lay ill for days. Then I got up and went about the king’s business. I was confounded by the vision; it was beyond understanding. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — שַׂגִּ֣יא, sa.Gi'generated
The word שַׂגִּ֣יא (saggiy') is an adjective meaning 'greatly' or 'exceedingly.' It conveys a sense of magnitude and intensity, describing the extent of Daniel's distress. The parsing indicates it functions as an adverb, modifying the verb to emphasize the degree of his troubled thoughts.
In this context, it highlights the depth of Daniel's emotional turmoil as he grapples with the implications of the vision he has witnessed.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses greatly for שַׂגִּ֣יא, aligning with the KJV and ASV. All three translations convey the intensity of Daniel's feelings.
Where they part company is with כָּ֖ה — the KJV and NWB choose hitherto, while the ASV, BBE, and others opt for here.
Sentence Structuregenerated
The sentence begins with a main clause, עַד־ כָּ֖ה סוֹפָ֣א (Thus ends the matter), followed by a series of subordinate clauses detailing Daniel's personal reaction. The structure emphasizes the conclusion of the vision before shifting to Daniel's emotional state.
The verb יְבַהֲלֻנַּ֗נִי (they alarmed me) serves as a pivotal point, with the subsequent clauses elaborating on the effects of his thoughts and the changes in his appearance.
Septuagint Backgroundgenerated
The Septuagint translates סוֹפָ֣א as καταστροφῆς, which means 'destruction' or 'end.' This choice suggests a more dramatic interpretation of the conclusion of the matter, emphasizing the severity of the events Daniel has witnessed.
The word שַׂגִּ֣יא is rendered as περιειξόμην, indicating a state of being greatly troubled, which aligns with the original meaning but adds a nuance of being surrounded by distress.
In plain words — the whole versegenerated
Daniel 7:28 concludes Daniel's vision, where he expresses his deep personal distress over the revelations he received. He describes how his thoughts troubled him greatly, causing his face to change, and he chose to keep the matter to himself.
Frequently Asked Questionsgenerated
Daniel refers to the interpretation of the vision and the troubling events he has witnessed.
He likely feels overwhelmed by the implications of the vision and chooses to process it privately.
It reflects the weight of the revelations concerning future events and the suffering of God's people.
It highlights the tension between divine revelation and human understanding, emphasizing the need for contemplation.
Reflection Questionsgenerated
- In what ways do I experience overwhelming thoughts or feelings about difficult truths in my life?
- How can I learn to process troubling information like Daniel did, perhaps by keeping it in my heart?
- What does it mean for me to keep matters to myself, and when might that be wise?
- How can I find peace in the midst of distressing news or revelations?
The early church on this verse — how the Fathers read it
The early church fathers referenced this verse in their writings, discussing its implications and interpretations. Their insights are presented here from Ephrem the Syrian and Jerome.
Daniel adds, “Here the account ends,” that is, the interpretation of the vision. “As for me, my thoughts greatly terrified me, and my face turned pale,” because of the sad news of the afflictions,Early Church Fathers on Daniel 7 →
Verse 28. "Thus far is the end of the word." That is, "the end of that word and discourse which the Lord revealed to me in this present vision." "...I, Daniel, was much troubled with my thoughts, and my countenance was altered within me;Early Church Fathers on Daniel 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 7:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleHitherto is the end of the matter,.... Of the angel's words, and of the interpretation of those things Daniel was desirous of being informed about, and of the whole dream and vision Daniel had; and
Read John Gill on Daniel 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryHitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
Read Robert Jamieson on Daniel 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe end of the matter, i.e. of the vision, and the angel’ s interpretation. My countenance changed in me: 1. Because it became him so to be, as a holy wise man ought to be in that case. 2. By this impression made upon him, God would have it laid up in his heart to be drawn out occasionally, and delivered to his people, and that all these wonderful discoveries from God might engage him more earnestly in prayer for the church of God, as he doth, Daniel 9.
Read Matthew Poole on Daniel 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 7:28 Hitherto [is] the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.Ver. 28. Hitherto is the end of the matter.] This seemeth added, to stop all curious inquiries after things not revealed. My cogitations much troubled me.] For the ensuing troubles of God’ s people under those godless tyrants. And my countenance changed.] Chald., My brightnesses. I looked wan and pale; much study will cause it; as it did in Mr Fox, the martyrologue, so that his friends knew him not.
Read John Trapp on Daniel 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) The matter—i.e., the vision and the revelation. In my heart.—Daniel suffers as in Daniel 7:15 and Daniel 10:8. However, he comforts himself by keeping in his heart the words of the angel spoken in Daniel 7:17. (Comp. Luke 2:19.)
Read Charles John Ellicott on Daniel 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. The end of the matter.] So said the expounding angel; and he said so because the purpose of God had determined it. In considering these things, and looking at the evils that shall come upon the world before those auspicious times can take place, I may say with Daniel, My cogitations much troubled me, and my countenance changed in me: but I keep the matter of my conjectures and consequent feelings in my own heart.
Read AdamClarke on Daniel 7 →CambridgeThe Cambridge Bible for Schools and Colleges28. Concluding remark on the vision. Hitherto] To this point: we should say Here (R.V.). Cf. Daniel 12:6, lit. ‘Until when shall be the end of the wonders?’ the end of the matter] i.e. of the entire revelation, including both the vision and the interpretation. my thoughts much alarmed me] The expression, exactly as Daniel 4:19, Daniel 5:6; Daniel 5:10. and my brightness was changed upon me] As Daniel 5:9; cf. Daniel 5:6; Daniel 5:10. but I kept, &c.] Cf. Luke 2:19, and especially Luke 2:51.
Read Cambridge on Daniel 7 →Albert Barnes1798–1870Barnes' Notes on the BibleHitherto is the end of the matter - That is, the end of what I saw and heard.
Read Albert Barnes on Daniel 7 →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
Thus ends the matter. As for me, Daniel, my thoughts troubled me greatly, and my face turned pale. But I kept the matter to myself.”
“Here is the end of the matter. As for me, Daniel, my thoughts troubled me greatly, and my face was changed in me; but I kept the matter in my heart.”
Thus ends the matter. As for me, Daniel, my thoughts troubled me greatly, and my face turned pale. But I kept the matter to myself.”
“This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. But I kept the matter to myself.”
Tyndale line
Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
Here is the end of the matter. As for me, Daniel, my thoughts much troubled me, and my countenance was changed in me: but I kept the matter in my heart.
Here is the end of the matter. As for me Daniel, my thoughts much troubled me, and my countenance was changed in me: but I kept the matter in my heart.
Hitherto is the end of the matter. As for me Daniel, my cogitations much troubled me, and my countenance changed in me: but I kept the matter in my heart.
Euen this is the ende of the matter, I Daniel had many cogitations which troubled mee, and my countenance changed in me: but I kept the matter in mine heart.
Strictly literal
So far is the end of the matter. As for me Daniel, my thoughts much troubled me, and my countenance was changed in me; but I kept the matter in my heart.
'Hitherto [is] the end of the matter. I, Daniel, greatly do my thoughts trouble me, and my countenance is changed on me, and the matter in my heart I have kept.
Here [is] the end of the matter. I, Daniel, [am] greatly troubled [by] my thoughts, and my countenance is changed on me, and I have kept the matter in my heart.”
Thus far is the end of the speech. As for me Daniel, my reflections troubled me greatly, and my color was changed on me; but I kept the speech in my heart.
Here is the end of the matter. As for me, Daniel, my thoughts greatly alarmed me and my face changed in appearance. But I kept these things to myself.”
From the Latin
Hitherto is the end of the word. I Daniel was much troubled with my thoughts, and my countenance was changed in me: but I kept the word in my heart.
Simplified
This is the end of the summary. As for me, Daniel, my thoughts really disturbed me and my face turned pale, but I kept it all to myself.
Here is the end of the account. As for me, Daniel, I was greatly troubled by my thoughts, and the colour went from my face: but I kept the thing in my heart.
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 of Daniel 7:28 reads, "עד־ כָּ֖ה סוֹפָ֣א דִֽי־ מִלְּתָ֑א אֲנָ֨ה דָֽנִיֵּ֜אל שַׂגִּ֣יא׀ רַעְיוֹנַ֣י יְבַהֲלֻנַּ֗נִי וְזִיוַי֙ יִשְׁתַּנּ֣וֹן עֲלַ֔י וּמִלְּתָ֖א בְּלִבִּ֥י נִטְרֵֽת׃ פ" The Septuagint does not provide a full text for comparison, but it matches 8 of the 16 words in a word-by-word correspondence. The Dead Sea Scrolls, specifically 4Q112 and 4Q113, contain partial restorations and agree in substance with the Masoretic Text, though they also have some words that are restored by editors and are not fully preserved. Overall, the core message remains consistent across these witnesses, with the Masoretic Text being the most complete and authoritative version.
עַד־ כָּ֖ה סוֹפָ֣א דִֽי־ מִלְּתָ֑א אֲנָ֨ה דָֽנִיֵּ֜אל שַׂגִּ֣יא׀ רַעְיוֹנַ֣י יְבַהֲלֻנַּ֗נִי וְזִיוַי֙ יִשְׁתַּנּ֣וֹן עֲלַ֔י וּמִלְּתָ֖א בְּלִבִּ֥י נִטְרֵֽת׃ פ
8 of the 16 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.
עד כה סופ א די [מלת] [א] [אנה] [דניאל] [שגיא] [רעיונ׳י] יבהלנ׳ני וזיו׳י יהשנון על׳י [ומלת] [א] [בלב׳י] [נטרת]
6 words on the leather — 3 partly restored, 10 supplied entire by an editor.
עד כה סופ [א] [די] [מלת] [א] [אנה] [דניאל] שגיא רעיונ׳י [יבהלנ׳ני] [וזיו׳י] [ישתנון] [על׳י] [ומלת] [א] [בלב׳י] [נטרת]
2 words on the leather — 3 partly restored, 14 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 7:28
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.
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
כָּה (kah) is an Aramaic adverb meaning 'thus' or 'here.' It corresponds to the Hebrew word כֹּה (koh) and is used in contexts such as Daniel 7:28. The entries indicate that it conveys a sense of location or manner.
כָּה adv. here;—Dn 7:28
ref
H3542 כָּה
3542 kah kaw
(Aramaic) corresponding to 3541:--hitherto.
see HEBREW for 03541
כָּה (kah) — thus.
here, so far, thus
Aramaic of koh (כֹּה "thus" H3541)
Adj — AdverbAD
her, in composition:
סוֹף (soph) means 'end' or 'conclusion' and is related to the Hebrew word סוֹף (H5490). It appears in an Aramaic context, corresponding to the concept of an ending.
H5491 סוֹף
5491 cowph sofe
(Aramaic) corresponding to 5490:--end.
see HEBREW for 05490
סוֹף (soph) — end.
end, conclusion
Aramaic of soph (סוֹף "end" H5490)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
qets, 'ephec, kalah; telos, sunteleo:
The end of anything is its termination, hence, also, final object or purpose.
It is the translation of several Hebrew and Greek words, chiefly in the Old Testament of qets (properly, "a cutting off") and other words from the same root (Ge 6:13, "The end of all flesh is come before me"); 'acharith, "hinder part," is also frequently translated "end" (De 11:12; Ps 37:37,38, American Revised Version: "There is a happy end to the man of peace .... The end of the wicked shall be cut off"; the English Revised Version "latter end" (Ps 37:37), margin "reward" or "future posterity"; Ps 73:17…
End
In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning “outcome”, i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered “escape.”
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…
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | Art — Noun common feminine singular determined · particleANcfsd/Ta
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
The Hebrew word אֲנָא (H576) is an Aramaic term meaning 'I' or 'me,' typically used for emphasis. It is derived from the lemma אֲנִי (H589), which also means 'I.' The entries consistently identify it as a first-person singular pronoun.
אֲנָא: v. אֲנָה
base
אֲנָה pr.1s. I
base
H576a אֲנָא: v. אֲנָה H576b אֲנָה pr. 1 s. I
576 'ana' an-aw'
(Aramaic) or .anah (Aramaic) {an-aw'}; corresponding to 589;
I:--I, as for me.
see HEBREW for 0589
אֲנָא (a.na) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
אֲנָה (a.nah) — me.
I (first pers. sing. -usually used for emphasis)
Aramaic of a.ni (אֲנִי, אָֽנֹכִ֫י "I" H0589)
Adj — PronounAPp1bs
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 — 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…
שַׂגִּיא (saggiy') is an Aramaic word meaning 'great' or 'much,' and can also function adverbially as 'exceedingly.' It encompasses a range of meanings related to size and quantity, including 'many' and 'very.' The entries consistently emphasize its use in describing large amounts or degrees.
שַׂגִּיא adj. great, much
base
H7690 שַׂגִּיא
7690 saggiy' sag-ghee'
(Aramaic) corresponding to 7689; large (in size, quantity or
number, also adverbial):--exceeding, great(-ly); many, much,
sore, very.
see HEBREW for 07689
שַׂגִּיא (sag.gi) — greatly.
adj
1) great, much
1a) great
1b) much, many
adv
2) exceedingly
Adj — AdjAAabsa
רַעְיוֹן (ra'yown) refers to a mental conception or thought, derived from the Aramaic root related to striving. The entries consistently emphasize its meaning as a form of cogitation or mental grasp.
[רַעְיוֹן] n.m. thought
base
H7476 רַעְיוֹן
7476 ra`yown rah-yone'
(Aramaic) corresponding to 7475; a grasp. i.e. (figuratively)
mental conception:--cogitation, thought.
see HEBREW for 07475
רַעְיוֹן (ra.yon) — thought.
thought
Aramaic of ra.yon (רַעְיוֹן "striving" H7475)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp1bs
בְּהַל (behal) is a verb that primarily means to alarm or dismay. It can also imply hastening or being in a hurry. The entries indicate that it has forms in different stems, such as Pual and Ithpa'al, which convey nuances of fright and urgency.
[בְּהַל] vb. Pa. alarm, dismay
Hithpe. hasten
Hithpa. was greatly alarmed.
base
H927 בְּהַל
927 bhal be-hal'
(Aramaic) corresponding to 926; to terrify, hasten:--in
haste, trouble.
see HEBREW for 0926
בְּהַל (be.hal) — to dismay.
1) (Pual) to frighten, alarm, dismay
2) (Ithpa'al) to hurry, hasten
3) (Ithpa'al) alarmed (part.)
Adj | Suff — Verb piel imperfect third person masculine plural · suffixAVpi3mp/Sp1bs
זִיו (ziv) refers to brightness or splendor. It conveys a sense of cheerfulness and is associated with a radiant countenance. The word is linked to the Aramaic form corresponding to another Hebrew term. Overall, it emphasizes a quality of light or brilliance.
[זִיו] n.m. brightness, splendour
base
H2122 זִיו
2122 ziyv zeev
(Aramaic) corresponding to 2099; (figuratively)
cheerfulness:--brightness, countenance.
see HEBREW for 02099
זִיו (ziv) — splendor.
brightness, splendour
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp1bs
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
Adj — Verb · Pual · imperfect third person masculine pluralAVPi3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
AR/Sp1bs — Preposition · suffixAR/Sp1bs
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | N-fs | Art — Conjunction · noun common feminine singular determined · particleAC/Ncfsd/Ta
mat'-er: This word being a very general term may express various ideas. the Revised Version (British and American) therefore frequently changes the reading of the King James Version in order to state more definitely the meaning of the context (compare Ex 24:14; 1Sa 16:18; 1Ki 8:59; 2Sa 11:19; Es 3:4; Ps 35:20; 64:5; Pr 16:20; 18:13). dabhar, and the Greek logos, both meaning "word," are very frequently translated by "matter." hule, "wood," is rendered "matter" in
לֵב (lev) means 'heart' and can also refer to the mind. It is linked to the Aramaic form of the word. The entries indicate its use in the Old Testament, including a reference in Daniel 7:28.
[לֵב] n.[m.] id. [xl.ad.aa];—sf. Dn 7:28.
ref
H3821 לֵב
3821 leb labe
(Aramaic) corresponding to 3820:--heart.
see HEBREW for 03820
לֵב (lev) — heart.
heart, mind
Aramaic of lev (לֵב "heart" H3820A)
Adj | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp1bs
נְטַר (ntar) means 'to keep' and is noted in the context of Aramaic, corresponding to the Hebrew root נָטַר (na.tar). The primary biblical reference is found in Daniel 7:28, where it is used in the P'al form.
[נְטַר] vb. keep;—Pe. Dn 7:28.
ref
H5202 נְטַר
5202 ntar net-ar'
(Aramaic) corresponding to 5201; to retain:--keep.
see HEBREW for 05201
נְטַר (ne.tar) — to keep.
(P'al) to keep
Aramaic of na.tar (נָטַר "to keep" H5201)
Adj — Verb · Qal · perfect first person common singularAVqp1cs