DAN (Daniel)
DAN.1 • DAN.2 • DAN.3 • DAN.4 • DAN.5 • DAN.6 • DAN.7 • DAN.8 • DAN.9 • DAN.10 • DAN.11 • DAN.12
DAN.1
[DAN.1.1] In the year three, to the reign of Jehoiakim, king of Judah, Nebuchadnezzar, king of Babylon, came to Jerusalem and he besieged it. [§]
bishnat shalos lemalchut yehoiakim melech-yehuda ba nevuchadnetzar melech-bavel yerushalayim vayatzar aleha
This verse describes the beginning of the siege of Jerusalem by Nebuchadnezzar. 'Bishnat shalos' means 'in the year three'. 'Lemalchut yehoiakim melech-yehuda' means 'to the reign of Jehoiakim, king of Judah'. 'Ba nevuchadnetzar melech-bavel yerushalayim' means 'Nebuchadnezzar, king of Babylon, came to Jerusalem'. 'Vayatzar aleha' means 'and he besieged it'.
[DAN.1.2] And my Lord gave into his hand Jehoiakim, king of Judah, and some of the vessels of the house of the Gods, and he brought them to the land of Shinar, to the house of his Gods, and he brought the vessels to the house of the treasure of his Gods. [§]
vayiten adonai beyado et-yehoyakim melech-yehuda umikzat k'lei beit-ha'elohim vay'vie'em eretz-shinar beit elohav ve'et-hakelim heviv beit otzar elohav.
This verse describes Nebuchadnezzar receiving power over Jehoiakim, king of Judah, and taking some of the vessels of the house of the Gods and bringing them to the land of Shinar, to the house of his Gods, and placing the vessels in the house of his treasure, belonging to his Gods.
[DAN.1.3] And the king said to Ashpenaz, his chief eunuch, to bring some of the sons of Israel, and of the seed of the kings, and of the nobles. [§]
Va-yomer ha-melech le-ashpenaz rav sarisav le-havia mi-bnei Yisrael u-mizera hamelucha u-min-hapartmim.
This verse describes the king's command to Ashpenaz, his chief eunuch. The king instructs Ashpenaz to bring certain young men from the Israelites, from the royal seed, and from the nobility.
[DAN.1.4] Children in whom there is no blemish, and of good appearance, and skillful in all wisdom, and knowing knowledge, and understanding science, and in whom is strength to stand in the palace of the king, and to teach them book and language of the Chaldeans. [§]
ye-la-deem a-sher ein-ba-hem kol-moo-ahm ve-to-vey mar-eh ve-mask-keel-eem be-kol-khok-mah ve-yo-de-eem da-at u-me-vee-neem ma-da ve-a-sher ko-akh ba-hem la-a-mod be-hey-khal ha-me-lech ve-le-lam-dam se-fer u-le-shon kas-deem.
This verse describes children who are to be selected for service in the king’s palace. It details the qualities they must possess: no blemish, good appearance, skillful in all wisdom, knowledgeable, understanding science, possessing strength to stand in the king’s palace, and capable of being taught the literature and language of the Chaldeans.
[DAN.1.5] And the king assigned to them a matter of daily allowance from the storehouse of the king and from his wines, to increase them for three years, and some of them will stand before the king. [§]
vayaman lahem hammelech devar yom beyomo mipatt bag hammelech umieyn mishtav ul’gadlam shanim shalosh umiqtzatam ya’amdu lifnei hammelech.
This verse describes a king who gives a matter of daily allowance from the king’s storehouse and his wines, to increase them for three years, and some of them will stand before the king. The word ‘vayaman’ means ‘and he appointed’ or ‘and he assigned’. ‘Hammelech’ means ‘the king’. ‘Devar yom beyomo’ means ‘a matter of day by day’ or ‘daily allowance’. ‘Mipatt bag hammelech’ means ‘from the storehouse of the king’. ‘Umieyn mishtav’ means ‘and from his wines’. ‘Ul’gadlam shanim shalosh’ means ‘to increase them for three years’. ‘Umiqtzatam ya’amdu lifnei hammelech’ means ‘and some of them will stand before the king’.
[DAN.1.6] And it was among them, from the sons of Judah, Daniel, Hananiah, Mishael and Azariah. [§]
va-yhi ba-hem mi-bnei Yehudah Daniyel Chananyah Mishael va-Azaryah.
This verse lists the names of four men from the tribe of Judah. "va-yhi" means "and it was". "ba-hem" means "in them". "mi-bnei" means "from the sons of". "Yehudah" is Judah. The names listed are Daniel, Hananiah, Mishael and Azariah.
[DAN.1.7] And he placed names for them, and he placed for Daniel, Beltshatzar, and for Hananiah, Shadrach, and for Mishael, Meishach, and for Azariah, a servant of Nego. [§]
Va-ya-sem la-hem sar ha-sa-ri-sim she-mo-tot va-ya-sem le-da-ni-yel belt-sha-tzar ve-la-kha-nan-ya sha-drach u-le-mi-sha-el mei-shach ve-la-az-ar-ya aved nego.
This verse describes the chief eunuch changing the names of Daniel and his companions. 'Va-ya-sem' means 'and he set' or 'and he placed'. 'La-hem' means 'for them'. 'Sar ha-sa-ri-sim' means 'chief of the eunuchs'. 'She-mo-tot' means 'names'. 'Le-da-ni-yel' means 'for Daniel'. 'Belt-sha-tzar' is the new name given to Daniel. 'Ve-la-kha-nan-ya' means 'and for Hananiah'. 'Sha-drach' is the new name given to Hananiah. 'U-le-mi-sha-el' means 'and for Mishael'. 'Mei-shach' is the new name given to Mishael. 'Ve-la-az-ar-ya' means 'and for Azariah'. 'Aved nego' means 'servant of Nego'.
[DAN.1.8] And Daniel set in his heart that he would not defile himself with the king’s delicacies and with the wine of his drinking. And he requested from the chief of the eunuchs that he not defile himself. [§]
va-ya-sem Da-ni-yel al-liv-vo a-sher lo-yit-ga-al be-pat-bag ha-me-lech u-ve-yein mis-ta-yav va-ye-va-kesh mi-sar ha-sa-ri-sim a-sher lo yit-ga-al.
This verse describes Daniel resolving not to partake of the king’s delicacies and wine. He requests this of the chief of the eunuchs. 'Va-ya-sem' means 'and he set', indicating Daniel made a decision. 'Al-liv-vo' means 'upon his heart', denoting internal resolve. 'A-sher' means 'that' or 'which'. 'Lo-yit-ga-al' means 'not to defile himself'. 'Pat-bag ha-me-lech' is 'the king’s portion' or 'the king’s delicacies'. 'Ve-yein mis-ta-yav' is 'and wine of his drinks'. 'Va-ye-va-kesh' means 'and he requested'. 'Mi-sar ha-sa-ri-sim' is 'from the chief of the eunuchs'.
[DAN.1.9] And the Gods gave Daniel favor and compassion before the chief of the eunuchs. [§]
Va-yit-ten ha-el-o-heem et-da-nee-el le-chesed u-le-rach-a-mim lif-nei sar ha-sar-i-sim.
This verse describes God giving Daniel favor and compassion before the chief eunuch. 'Va-yit-ten' means 'and He gave'. 'Ha-el-o-heem' is 'the Gods'. 'Et-da-nee-el' means 'to Daniel'. 'Le-chesed' means 'to favor'. 'U-le-rach-a-mim' means 'and to compassion'. 'Lif-nei' means 'before'. 'Sar ha-sar-i-sim' means 'chief of the eunuchs'.
[DAN.1.10] And the chief of the eunuchs said to Daniel, "I am afraid of my Lord the king, who has appointed your food and your drink. Why do you appear before him with faces more displeased than those of the young men of your age? This will put my head at risk with the king." [§]
Va-yo-mer sar ha-sarisim le-dani-el ya-reh a-nee et adonai ha-melech asher minah et ma-achal-chem ve-et mishte-chem asher lamah yireh et peneichem zo-afim min ha-yeladim asher ke-gilchem ve-chi-yavtem et ro-shi la-melech.
This verse comes from the book of Daniel (1:10). It describes the chief eunuch’s concern about the appearance of Daniel and his companions. He is worried that their pale faces will displease the king, leading to consequences for him. 'Sar ha-sarisim' means 'chief of the eunuchs'. 'Adonai ha-melech' means 'my Lord the king'. 'Ma-achal-chem' means 'your food'. 'Mishte-chem' means 'your drink'. 'Zo-afim' means 'angry' or 'displeased'.
[DAN.1.11] And Daniel said to the chief eunuch, who the king appointed over Daniel, Hananiah, Mishael, and Azariah. [§]
Va-yo-mer Da-nee-el el-ha-mel-tzar a-sher mi-nah sar ha-sa-ri-seem al-Da-nee-el Cha-nan-yah Mee-sha-el va-a-zar-yah.
This verse describes Daniel speaking to the chief eunuch, who was appointed by the king over Daniel, Hananiah, Mishael, and Azariah. 'Va-yo-mer' means 'and he said'. 'El' means 'to'. 'Ha-mel-tzar' means 'the chief eunuch'. 'A-sher' means 'who'. 'Mi-nah' means 'appointed'. 'Sar ha-sa-ri-seem' means 'chief of the eunuchs'. 'Al' means 'over'. The names Daniel, Hananiah, Mishael, and Azariah are proper nouns and remain unchanged.
[DAN.1.12] Please grant your servants ten days, and they will give us some of the standing grain to eat, and water to drink. [§]
nas-na et-avadaycha yamim asara veyittenu lanu min-hazeroim venochla umayim venishteh.
This verse is a plea for time to recover and receive provisions. "Nas-na" is an appeal for reprieve or assistance. "Et-avadaycha" refers to "your servants". "Yamim asara" means "ten days". "Veyittenu lanu" means "and they will give to us". "Min-hazeroim" means "from the stalks" or "from the standing grain". "Venochla" means "and we will eat". "Umayim" means "and water". "Venishteh" means "and we will drink". The verse is a direct request to allow the speaker and his companions a short period to recover their strength and receive food and water.
[DAN.1.13] And let them be seen before you, our visions, and the vision of the children eating the king’s cakes. And as you see, do with your servants. [§]
veyeeru lepanecha mar'einu umar'e hayeladim ha'ochlim et patbag hammelech vekasher tira'e ase em avadecha.
This verse describes a vision requested by the king's servants. 'veyeeru' means 'and they will be seen'. 'lepanecha' means 'before you'. 'mar'einu' means 'our visions'. 'umar'e hayeladim' means 'the vision of the children'. 'ha'ochlim' means 'those eating'. 'et patbag hammelech' means 'the king's cakes'. 'vekasher tira'e' means 'and as you see'. 'ase em avadecha' means 'do with your servants'. Essentially, they ask for a vision of children eating the king’s cakes, and that whatever happens in the vision, should happen to them.
[DAN.1.14] And he listened to them regarding this matter, and he tested them for ten days. [§]
va-yishma la-hem la-davar ha-zeh va-yenassam yamim asarah
This verse describes a listening to them regarding a matter, and then a testing of them for ten days. 'Va' is a conjunction meaning 'and'. 'Yishma' is a verb meaning 'he listened'. 'Lahem' is a pronoun meaning 'to them'. 'La-davar' means 'to the word' or 'regarding the matter'. 'Ha-zeh' is a demonstrative pronoun meaning 'this'. 'Va-yenassam' means 'and he tested'. 'Yamim' means 'days'. 'Asarah' means 'ten'.
[DAN.1.15] And after a portion of ten days, their appearance was good and their bodies healthy, from among all the young men who ate the bread of the king. [§]
oo-mee-kahtz ya-meem a-sah-rah nee-reh mar-eh-hem tove v’ree-ay bah-sar meen-kol ha-yeh-lah-deem ha-oh-kh’leem et pat-bag ha-meh-lech.
This verse describes a vision that occurred after ten days. It describes young men who appeared healthy and well-fed, having eaten the king’s bread. ‘Mikhtz’ means ‘part of’ or ‘after a portion of’. ‘Yamim’ means ‘days’. ‘Asarah’ means ‘ten’. ‘Nir’eh’ means ‘appeared’ or ‘was seen’. ‘Mar’eh-hem’ means ‘their appearance’ or ‘their vision’. ‘Tov’ means ‘good’. ‘V’ree-ay’ means ‘and healthy’. ‘Basar’ means ‘flesh’ or ‘body’. ‘Kol’ means ‘all’. ‘Hayeladim’ means ‘the young men’. ‘Och’leem’ means ‘eating’. ‘Et’ is a particle often untranslated. ‘Patbag’ means ‘bread’. ‘Hamelech’ means ‘the king’.
[DAN.1.16] And the servant was carrying the goblet and wine from their drinking, and giving seeds to them. [§]
Va-yhi ha-melzar nose et-patbagam ve-yein mishtehem venoten lahem zironim.
This verse describes a servant carrying a goblet and wine from their drinking, and giving seeds to them. 'Va-yhi' means 'and it was'. 'ha-melzar' means 'the servant'. 'nose' means 'carrying'. 'et-patbagam' means 'the goblet'. 've-yein' means 'and wine'. 'mishtehem' means 'their drinking'. 'venoten' means 'and giving'. 'lahem' means 'to them'. 'zironim' means 'seeds'.
[DAN.1.17] And the young men, these four in number, God gave them understanding and knowledge in all writings and wisdom. And Daniel understood all visions and dreams. [§]
ve-ha-ye-la-dim ha-e-leh ar-ba-tam na-tan la-hem ha-elohim ma-da-u ve-has-kehl be-khal-se-fer ve-chok-mah ve-da-ni-yel he-vin be-khal-cha-zon ve-cha-lo-mot.
This verse describes that God gave understanding and knowledge in all writings and wisdom to four young men. Additionally, Daniel understood all visions and dreams.
[DAN.1.18] And after a few days, as the king had commanded them to bring, the chief of the eunuchs brought them before Nebuchadnezzar. [§]
u-le-mik-tzat ha-ya-mim a-sher a-mar ha-me-lech la-ha-vi-am va-ye-vi-em sar ha-sa-ri-sim lif-nei nev-u-chad-netz-ar.
This verse describes the bringing of certain individuals before Nebuchadnezzar, as the king had previously ordered. 'Mik-tzat ha-ya-mim' means 'after a few days'. 'Sar ha-sa-ri-sim' translates to 'chief of the eunuchs'.
[DAN.1.19] And the king spoke with them, and none were found among all of them like Daniel, Hananiah, Mishael, and Azariah, and they stood before the king. [§]
va-ye-da-ber i-tam ha-me-lech ve-lo nim-tza mi-ku-lam ke-da-ni-yel cha-na-nya mi-sha-el va-a-zar-ya va-ya-am-du li-fnei ha-me-lech.
This verse describes the king speaking to a group of people, and notes that none among them were like Daniel, Hananiah, Mishael, and Azariah, and that these four stood before the king.
[DAN.1.20] And all the matter of wisdom and understanding that the king sought from them, he found it to be ten times greater than all the magicians and sorcerers who were in all his kingdom. [§]
vechol devar chakmat binah asher bikeish mehem hammelech vayim’tz’em eser yadot al kol hachartummim ha’ashafim asher bechol malkhuto.
This verse describes the wisdom and understanding that the king sought from them. It states that what he found from them was ten times greater than that of all the magicians and sorcerers in his kingdom. 'devar' means 'word' or 'matter'. 'chakmat' means 'wisdom'. 'binah' means 'understanding'. 'bikeish' means 'sought'. 'mehem' means 'from them'. 'hammelech' means 'the king'. 'vayim’tz’em' means 'and he found'. 'eser' means 'ten'. 'yadot' means 'hands' (used idiomatically to mean 'times'). 'al' means 'than'. 'kol' means 'all'. 'hachartummim' means 'the magicians'. 'ha’ashafim' means 'the sorcerers'. 'asher' means 'that' or 'which'. 'bechol' means 'in all'. 'malkhuto' means 'his kingdom'.
[DAN.1.21] And it happened, Daniel, until the year one to Cyrus the king. [§]
Va-y'hi Dani'el ad-sh'nat achat l'choresh ha-melech.
This verse begins the book of Daniel. 'Va-y'hi' means 'and it happened'. 'Dani'el' is the proper name 'Daniel'. 'Ad-sh'nat' means 'until the year'. 'Achat' means 'one'. 'L'choresh' means 'to Cyrus'. 'Ha-melech' means 'the king'. The 'p' at the end is a paragraph marker and does not factor into the translation.
DAN.2
[DAN.2.1] And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, and his spirit was troubled, and his sleep departed from him. [§]
oo-vish-nat sh-tay-im le-mal-khoot nev-oo-kad-neh-tzar khah-lam nev-oo-kad-neh-tzar khah-loh-moht va-tee-tah-pah-em roo-khoh oo-sh-nah-toh nih-yeh-tah ah-layv.
This verse describes a dream experienced by King Nebuchadnezzar. It states that in the second year of his reign, Nebuchadnezzar had dreams, and his spirit was disturbed, and his sleep left him.
[DAN.2.2] And the king said to call the magicians and the enchanters and the sorcerers and the Chaldeans to tell the king his dreams. And they came and stood before the king. [§]
va-yo-mer ha-me-lech li-kreh la-char-tu-mim ve-la-ash-shaf-im ve-la-mechash-she-fim ve-la-cas-dim le-hag-gid la-me-lech chal-mo-tav; va-ya-vo-u va-ya-am-du lif-nei ha-me-lech.
This verse describes the king commanding that the magicians, the enchanters, the sorcerers, and the Chaldeans be called to tell the king his dreams. They came and stood before the king.
[DAN.2.3] And he said to them, "The king, I dreamed a dream, and my spirit was troubled to know the dream." [§]
Va-yo-mer la-hem ha-me-lech cha-lom cha-lam-ti va-ti-pa-em ru-chi le-da-at et-ha-cha-lom.
This verse comes from Genesis 41:8. 'Va-yo-mer' means 'and he said'. 'La-hem' means 'to them'. 'Ha-me-lech' means 'the king'. 'Cha-lom' means 'a dream'. 'Cha-lam-ti' means 'I dreamed'. 'Va-ti-pa-em' means 'and was troubled'. 'Ru-chi' means 'my spirit'. 'Le-da-at' means 'to know'. 'Et-ha-cha-lom' means 'the dream'.
[DAN.2.4] And the Chaldeans spoke to the king in Aramaic, saying, "O king, eternal life to you! Tell your servants the dream, and we will reveal the interpretation." [§]
vayedabru hakashdim lamelech aramit malkaa lealamin chiyyi emar chelmaa leavdaych upishraa nechavea
This verse is from Daniel 2:4. It records the Chaldeans speaking to the king in Aramaic. They address the king as eternal life, and request that he share his dream and its interpretation with his servants.
[DAN.2.5] The king answered and said to the Chaldeans, “The word is known from me that if you do not make the dream known to me and its interpretation, assuredly you will be slain, and your houses will be made ruins.” [§]
‘aneh mal’ka’ ve’amar le’kasdya’ milta’ minni azda’ hen la’ tehode’ununni helma’ u’pishre’h hadamin tit’av’dun u’bate’khon nevalim yit’samun.
This verse comes from the Book of Daniel, chapter 2, verse 27. It details the king’s response to the Chaldeans’ inability to interpret his dream. ‘Aneh means ‘answered’. Mal’ka’ is ‘the king’. Ve’amar means ‘and said’. Le’kasdya’ means ‘to the Chaldeans’. Milta’ means ‘the word’. Minni means ‘from me’. Azda’ means ‘is known’. Hen means ‘indeed’. La’ means ‘not’. Tehode’ununni means ‘you will make known to me’. Helma’ means ‘the dream’. U’pishre’h means ‘and its interpretation’. Hadamin means ‘assuredly’. Tit’av’dun means ‘you will be slain’. U’bate’khon means ‘and your houses’. Nevalim means ‘ruins’. Yit’samun means ‘will be made’.
[DAN.2.6] And behold, the dream and its interpretation that the declarations would be gifts and spoils and great honor you will receive from me. To them the dream and its interpretation, the declarations. [§]
vehen helma ufishrehu tehahavon matnan unevizbah viyqar saggi teqablon min-qodamai lahen helma ufishrehu hahavoni.
This verse comes from the Book of Daniel, chapter 2, verse 29. It describes Nebuchadnezzar’s dream and its interpretation. ‘Helma’ means ‘dream’. ‘Fishrehu’ means ‘its interpretation’. ‘Tehavon’ refers to declarations or revealings. ‘Matnan’ means ‘gifts’. ‘Nevizbah’ means ‘spoils’. ‘Yiqar’ means ‘honor’. ‘Saggi’ means ‘great’. ‘Qodamai’ means ‘my face’ or ‘from me’. ‘Lahhen’ means ‘to them’. ‘Hahavoni’ means ‘the declarations’.
[DAN.2.7] Answer, responses, and they said, “The king said, ‘Let a dream be told to my servant, and the interpretation is revealed.’” [§]
‘ano tignyanoo v’am’reen mal’kaa hel’maa ye’amar l’av’doh’ee oo’fish’ra neh’ah’veh.
This verse comes from Daniel 2:25. ‘Ano means ‘to answer’. Tignyanoo is a plural form referring to ‘answers’ or ‘responses’. V’am’reen means ‘and they said’. Mal’kaa means ‘the king’. Hel’maa means ‘a dream’. Ye’amar means ‘let him say’ or ‘he shall say’. L’av’doh’ee means ‘to his servant’. Oo’fish’ra means ‘and the interpretation’. Neh’ah’veh means ‘is revealed’. The verse describes the king requesting his servant to reveal the interpretation of a dream.
[DAN.2.8] The king answered and said, "From the steadfast God I knew that the time you are selling is all acceptance, that you have seen, that was revealed to me the thing." [§]
aneh malcha veamar min yatziv yada ana di idana antun zavnin kol kavel di hazeyton di azda mini milta
This verse is from the Book of Daniel. It’s King Belshazzar’s response after the writing appeared on the wall. 'aneh' means 'answered'. 'malcha' means 'the king'. 'veamar' means 'and said'. 'min yatziv' means 'from the steadfast one'. 'yada ana' means 'knew I'. 'di idana' means 'that the time'. 'antun zavnin' means 'you are selling'. 'kol kavel' means 'all acceptance'. 'di hazeyton' means 'that you have seen'. 'di azda mini milta' means 'that was revealed to me the thing'. This verse speaks of God’s sovereignty and the king’s judgment.
[DAN.2.9] This, these dreams, do not reveal to me. One is your law and the word is falsehood and corruption, you have brought to the saying before me. Until the time is changed, to them, dreams, say to me, and I will know that the interpretation you will reveal to me. [§]
di hen-helma la tehodunani khada-hi datkhon umila kidba ushkhita hizmintun leme'amar qadamay ad di iddana yishtanei lahén helma emaru li ve'ind'a dedi pishre'eh tehavhunani.
This verse appears to be from the Book of Daniel, chapter 2, verse 28, in Aramaic. It contains a request from Daniel to the king's wise men, asking them to reveal the meaning of a dream. 'Di' means 'this'. 'Hen' is 'these'. 'Helma' is 'dream'. 'La tehodunani' means 'do not reveal to me'. 'Khada-hi' means 'one'. 'Datkhon' means 'law/religion/decree'. 'Umila' is 'and the word'. 'Kidba' means 'falsehood'. 'Ushkhita' means 'and corruption'. 'Hizmintun' means 'you have brought'. 'Leme'amar' means 'to the saying'. 'Qadamay' means 'before me'. 'Ad di iddana' means 'until the time'. 'Yishtanei' means 'is changed'. 'Lahén' means 'to them'. 'Emaru li' means 'say to me'. 'Ve'ind'a' means 'and I will know'. 'Pishre'eh' means 'the interpretation'. 'Tehavhunani' means 'you will reveal to me'.
[DAN.2.10] Answer me, like the Chaldeans before the king, and tell me: there is no person on earth who can reveal the meaning of the king’s word, except the Gods who are able to reveal it. This is because every great king and ruler has asked a similar question of every magician and diviner and Chaldean. [§]
a-noh kash-dee-ah ke-dam-mal-kah ve-ahm-reen lah-ee-tai ah-nash al-yah-besh-tah dee mee-lat mal-kah yoo-khal le-hah-khah-vah-yah kol-koh-vel dee kol-me-lekh rav ve-shah-leet mil-lah kid-nah lah shahl le-kol-khar-tom ve-ah-shaf ve-kash-dee.
This verse comes from the book of Daniel. It details the king’s request for his wise men to interpret a dream, and his insistence that no one is able to do so. Specifically, the king states that no one on earth can reveal the meaning of his dream. He states this to emphasize the dream’s difficulty and his absolute power, suggesting only the Gods could understand it.
[DAN.2.11] And the matter that the queen asked was precious, and another is not with me, that I should show it before the queen. To them are the Gods who dwell with flesh, it is not with me. [§]
u-milta di-malka shael yaqira ve-acharan la itai di yechavina kdam malka lahen elahin di medarhon im-bisra la itohi.
This verse is in Aramaic. 'Milta' means 'word' or 'matter'. 'Malka' means 'queen'. 'Shael' means 'asked'. 'Yaqira' means 'precious'. 'Acharan' means 'another'. 'Itai' means 'with me'. 'Yechavina' means 'to show'. 'Kdam' means 'before'. 'Lahen' means 'to them'. 'Elahin' is plural for 'Gods'. 'Medarhon' means 'their dwelling'. 'Im-bisra' means 'with flesh'. 'Itohi' means 'is not'. The sentence structure is complex and utilizes Aramaic phrasing. It speaks of a request made to a queen, and a statement about Gods who dwell with flesh, and that this is not with the speaker.
[DAN.2.12] The whole matter, the judgment, the king said in haste and with great wrath, saying to the magicians, to all the wise men of Babylon: [§]
kal-qovel dena malka benas uqetsaf sagia va'amar lehobada lekol chakimei bavel.
This verse comes from the Book of Daniel, chapter 2, verse 27. "Kal-qovel" means 'all the decree', or 'the whole matter'. "Dena" is 'judgment'. "Malka" means 'the king'. "Benas" is 'in haste'. "Uqetsaf" means 'and wrath'. "Sagia" is 'great'. "Va'amar" is 'and he said'. "Lehobada" means 'to the magicians'. "Lekol" means 'to all'. "Chakimei" means 'the wise men of'. "Bavel" means 'Babylon'.
[DAN.2.13] And a decree went forth, and the wise men were being killed, and they brought Daniel and his companions for the killing. [§]
ve-data nefkat ve-chakimaya mitkatlin u-be’u daniyel ve-chavrohi lehitkatla.
This verse describes a decree being issued and wise men being condemned to death. Daniel and his companions are brought forth to be killed. 'Data' refers to a decree or law. 'Chakimaya' are the wise men. 'Mitkatlin' means they are being killed. 'Be’u' means they brought or they came for. 'Chavrohi' means his companions. 'Lehitkatla' is a form meaning to be killed or for the killing.
[DAN.2.14] Then Daniel responded, giving the writing and its understanding to Arioch, the chief executioner of the king, who had gone out to kill the wise men of Babylon. [§]
Be'adayin Dani'el hativ 'eta u'te'em le'aryoch rav-tabbachaya di mal'cha di nifak lekatala lechakimei Bavel.
This verse describes Daniel responding to Arioch, the chief executioner of the king, who had gone out to kill the wise men of Babylon. 'Be'adayin' signifies 'at that time' or 'then'. 'Dani'el' is Daniel. 'Hativ' means 'returned' or 'gave'. 'Eta' and 'te'em' refer to the writing and its meaning or understanding. 'Aryoch' is Arioch. 'Rav-tabbachaya' means 'chief executioner'. 'Di mal'cha' means 'of the king'. 'Nifak' means 'went out'. 'Lekatala' means 'to kill'. 'Lechakimei Bavel' means 'the wise men of Babylon'.
[DAN.2.15] He answered and said to Aryoch, official of the king, "For what reason is this matter urgent before the king?" Then Aryoch revealed the matter to Daniel. [§]
anah ve'amar le'aryoch shali'ta di-mal'cha al-mah data mehach'tzapah min-qodam mal'cha edayin mil'ta hodah aryoch le'danie'el.
This verse comes from Daniel 2:26. It describes the king’s official, Aryoch, questioning Daniel after Daniel requested time to reveal the king's dream. 'Anah' means 'answered'. 'Ve'amar' means 'and said'. 'Le'aryoch' means 'to Aryoch'. 'Shali'ta' means 'official'. 'Di-mal'cha' means 'of the king'. 'Al-mah' means 'for what'. 'Data' means 'matter/decree'. 'Mehach'tzapah' means 'hastened/urgent'. 'Min-qodam mal'cha' means 'before the king'. 'Edayin' means 'then/therefore'. 'Mil'ta' means 'the matter/the word'. 'Hodah' means 'tell/reveal'. 'Aryoch le'danie'el' means 'Aryoch to Daniel'.
[DAN.2.16] And Daniel spoke regarding the vision from the king, of the time that will be given to him, and the interpretation to declare to the king. [§]
Vedaniyel al uva min-malkah di zaman yinteh-leh, ufeshra lehachavayah le-malkah.
This verse comes from the book of Daniel and concerns Daniel interpreting a dream for the king. "Vedaniyel" means "And Daniel". "al uva" is likely a phrase relating to the dream or vision. "min-malkah" means "from the king". "di zaman" means "of time". "yinteh-leh" means "will be given to him". "ufeshra" means "and the interpretation". "lehachavayah" means "to declare". "le-malkah" means "to the king".
[DAN.2.17] Then Daniel went to his house and told Hananiah, Mishael, and Azariah, my companions, the matter. [§]
Edai danniyel lebayteh azal velachanyahu mishael vaazaryah chavrohhi milta hodaa.
This verse describes Daniel going to his house and telling Hananiah, Mishael, and Azariah the matter. Each word is translated as literally as possible. "Edai" indicates 'then'. "Danniyel" is Daniel. "Lebayteh" means 'to his house'. "Azal" means 'he went'. "Velachanyahu" means 'and to Hananiah'. "Mishael" is Mishael. "Vaazaryah" is Azariah. "Chavrohhi" means 'my companions'. "Milta" means 'the matter'. "Hodaa" means 'he told'.
[DAN.2.18] Compassions were requested before the Gods of heaven, concerning the secret of this thing, that Daniel and his companions with the rest of the wise men of Babylon were not able to understand. [§]
ve-rachamin le-miv’ea min-kadam elah shmaya al-raza d’nah di la y’hovdon daniy’el ve-chavrohi im-she’ar chakimei bavel.
This verse describes compassion being sought from before the God of heaven concerning a secret which Daniel and his companions, along with the other wise men of Babylon, were not able to understand. ‘Rachamin’ is a plural noun, indicating multiple instances of compassion. ‘Miv’ea’ is a request for something. ‘Kadam’ means ‘before.’ ‘Elah’ is the plural of ‘El’ meaning ‘the Gods.’ ‘Shmaya’ means ‘heaven.’ ‘Raza’ means ‘secret.’ ‘D’nah’ means ‘this.’ ‘Y’hovdon’ is a negative form meaning ‘they were not able to understand.’ ‘Chavrohi’ means ‘companions.’ ‘She’ar’ means ‘the rest of.’ ‘Chakimei’ is a plural form of ‘wise men.’ ‘Bavel’ is ‘Babylon.’
[DAN.2.19] Truly, to Daniel, in a vision of the night, a mystery was revealed. Truly, Daniel blessed God of heaven. [§]
adayin ledaniyel bechezva dileilya raza gali, adayin daniyel barich leelah shmaya
This verse describes a vision revealed to Daniel. "Adayin" appears twice, functioning as an introductory particle or emphatic statement. "Ledaniyel" means "to Daniel". "Bechezva" means "in the vision". "Dileilya" means "of the night". "Raza" means "a mystery". "Gali" means "was revealed". The second occurrence of "adayin" introduces Daniel’s response. "Daniyel" is Daniel. "Barich" means "blessed". "Leelah" means "to God". "Shmaya" means "heaven".
[DAN.2.20] Daniel answered and said to him, "His name is of the God, blessed from world to world, of whom wisdom and power belong." [§]
Aneh Daniel ve amar leheva shmehu di elaha mevarach min olam ve ad olam di chachmata ugevurata di leh hia.
This verse comes from the Book of Daniel. "Ane" means "answered". "Daniel" is the name of the person speaking. "Ve amar" means "and said". "Leheva" means "to him". "Shmehu" means "his name". "Di elaha" means "of the God". "Mevarach" means "blessed". "Min olam ve ad olam" means "from world to world" or "forever". "Di chachmata ugevurata" means "of the wisdom and the power". "Di leh hia" means "which to him it is". The verse describes Daniel giving praise to God, acknowledging God's eternal blessing and possessing wisdom and power.
[DAN.2.21] And He changes the times and the seasons, He removes kings and establishes kings. He gives wisdom to the wise and knowledge to those who understand. [§]
ve-hu me-hash-nei id-dan-aya ve-zim-na-ya me-ha-deh mal-kin u-me-ha-kem mal-kin ya-hev hak-me-ta le-hak-ki-min u-man-de-a le-ya-de-i bi-na.
This verse describes God’s control over times and seasons, and his power over kings. He gives wisdom to the wise and knowledge to those who understand. Let’s break down the names of God used. “Ve-hu” means “and He”. The verse does not explicitly use a divine name like Yahveh or Elohim, but refers to ‘He’, so no translation is necessary. ‘Mal-kin’ means ‘kings’ and is plural.
[DAN.2.22] He revealed the depths and hidden places, knowing what is in darkness, and light dwells with Him. [§]
Hu gala amikaata umestrataa yada ma bachoshkaa unehiraa immeh shera.
This verse describes God’s knowledge. "Hu" means "He". "Gala" means "revealed". "Amikaata" is a deep place, or depth. "Umestrataa" means hidden place or secret place. "Yada" means "know". "Ma" means "what". "Bachoshkaa" means "in darkness". "Unehiraa" means "and light". "Immeh" means "with Him". "Shera" means "dwells". The verse speaks of God revealing the depths and secret places, knowing what is in darkness, and light dwelling with Him.
[DAN.2.23] To God, the God of my fathers, praise and glorification belong. For wisdom and power Yahveh gave to me. And now you have made known to me that the word of the king is what you have revealed to me. [§]
lak Eloah avahati mehodaea umeshabbach anah di chachmethaa ugeburtah yhavet li uchean hodatteeni di beina minnach di milat malcha hodatteena.
This verse is a declaration of praise and acknowledgement of power and wisdom given by the divine. 'Lak' means 'to you'. 'Eloah' is a singular form of 'God'. 'Avahati' means 'my fathers'. 'Mehodaea' and 'meshabbach' are forms of praising and glorifying. 'Chachmethaa' means wisdom and 'geburtah' means strength or power. 'Yhavet' is the past tense of 'to give', associated with Yahveh. 'Hodatteeni' means 'you have made known to me', and 'milat malcha' refers to 'the word of the king'.
[DAN.2.24] All authority concerning this matter, Daniel has over the chief of the wise men, who were appointed by the king to destroy the wise men of Babylon. He departed, and spoke thus to the wise men of Babylon: Do not destroy the wise men before the king, and let the interpretation be revealed to the king. [§]
kal-qovel denah daniyel al al-aryokh di mani malkha lehovadah lekhakimay bavel azal veken amar-leh lekhakimay bavel al-tehoved haeleni qodam malkha ufishra le-malkha akhaveh.
This verse describes Daniel being given authority over the wise men of Babylon by the king. Daniel is told not to destroy the wise men, but to interpret the dream for the king.
[DAN.2.25] Then Aryoch, greatly disturbed, offered to tell Daniel before the king, and he said to him, “The king has sought a man from among the exiles of Judah who can explain the meaning of the dream to the king.” [§]
Edaiyn Aryoch behitbehala hanel ledaniy’el qidam malkha vekhen amar-leh di-hashakhatha gvar min-benei galuta di Y’hud di pishra le-malkha yehuda.
This verse describes Aryoch, the chief of the king’s guards, being greatly disturbed and offering to reveal the interpretation of the king’s dream to Daniel. He explains that the king has sought a man from among the exiles of Judah who can explain the meaning of the dream.
[DAN.2.26] The king answered and said to Daniel, whose name is Belteshazzar, “Are you able to understand the dream that I saw and to make its interpretation known to me?” [§]
aneh mal’kah ve’amar le’dani’el di sh’meh belt’shatzar ha’itaykh kahēl lehod’at’ani chelma di chazeyt ufishreh
This verse describes the king’s response to Daniel. The king asks Daniel, whose name is Belteshazzar, if he is able to understand his dream and its interpretation. ‘Ane’ means ‘answered’. ‘Mal’kah’ is ‘the king’. ‘Ve’amar’ means ‘and said’. ‘Le’dani’el’ means ‘to Daniel’. ‘Di sh’meh’ means ‘whose name’. ‘Belt’shatzar’ is the name Belteshazzar. ‘Ha’itaykh’ means ‘are you able’. ‘Kahēl’ means ‘to understand’. ‘Lehod’at’ani’ means ‘to make known to me’. ‘Chelma’ means ‘the dream’. ‘Di chazeyt’ means ‘that I saw’. ‘Ufishreh’ means ‘and its interpretation’.
[DAN.2.27] Daniel answered before the king and said, "The mystery that the king asks could not be known by the wise men, the astrologers, the magicians, or the diviners. They were unable to reveal the mystery to the king." [§]
‘aneh daniy’el qedam malkha ve’amar raza di-malkha sha’el la lo chakhmimin ashpin chartumin gazrin yekhlin lehavaya le-malkha.
This verse from Daniel chapter 2 verse 27 begins with Daniel responding before the king. He states that the mystery which the king asked could not be understood by the wise men, astrologers, magicians, or diviners. They were unable to reveal the mystery to the king.
[DAN.2.28] But there is a God who reveals secrets and makes known to King Nebuchadnezzar what will be in the latter days. Your dream, and the visions of your head upon your bed, these are what he has made known. [§]
bə-raḵ ʾi-ta-y ʾĕ-lāhū biś-ma-yā ḡā-lê ra-zīn wə-hō-ḏaʿ lə-mal-ḵāʾ nə-ḇū-ḵaḏ-ne-ṣar māh ḏī lə-hə-wē bə-ʾa-ḥă-rîṯ yō-may-yā ḵel-māḵ wə-ḥez-wē rē-ʾšāḵ ʿal-miš-ḵə-ḇāḵ ḏə-nāh hūʾ.
This verse comes from the Book of Daniel. It describes a revelation given to King Nebuchadnezzar concerning future events. The verse states that ‘God’ reveals secrets and makes known to the king what will happen in the latter days, including the interpretation of his dreams and visions. The names used here are important. ‘Elahu’ is a form of ‘Elohim’ but sometimes used to refer to the one God, and in this context, is translated as ‘God’. ‘Razin’ is secrets. ‘Hodaa’ means to make known.
[DAN.2.29] You, king, your thoughts have ascended upon your couch. What is to be after this, and revealed are the mysteries of your glory, what is to be. [§]
Antah malcha ra'yonek al-mishk'bakh seliku mah di leheve akharei denah ve-galah razayya hod'akh mah-di leheve.
This verse is Aramaic, not Hebrew. "Antah" means 'you'. "Malcha" means 'king'. "Ra'yonek" means 'your thoughts'. "Al-mishk'bakh" means 'upon your couch'. "Seliku" means 'have ascended'. "Mah di leheve" means 'what is to be'. "Akharei denah" means 'after this'. "Ve-galah" means 'and revealed'. "Razayya" means 'mysteries'. "Hod'akh" means 'your glory'. "Mah-di leheve" again means 'what is to be'. This verse appears to be a royal decree or prophetic vision.
[DAN.2.30] And I, not with wisdom that is in me from all living things, the secret of this was revealed to me. To them concerning the word, the interpretation to the king the Jews will tell, and the thoughts of your heart you will know. [§]
va-anah la be-chokmah di itai bi min kol chayaya raza di nah geli li lehen al-divrat di pishra le-malkah yehudeun ve-ra'yonei livbach tinnda'
This verse is from the Book of Daniel. It describes Daniel’s desire to understand a vision. 'Anah' is 'I'. 'Be-chokmah' means 'with wisdom'. 'Di itai bi' is 'that is in me'. 'Min kol chayaya' means 'from all living things'. 'Raza di nah' is 'the secret of this'. 'Geli li' is 'revealed to me'. 'Lehen' is 'to them'. 'Al-divrat' is 'concerning the word'. 'Pishra' is 'interpretation'. 'Le-malkah' is 'to the king'. 'Yehudeun' is 'the Jews'. 'Ra'yonei livbach' is 'thoughts of your heart'. 'Tinnda' is 'you will know'.
[DAN.2.31] You, king, saw, and gods, one image, strong, an image like it, great, and its splendor was more, standing before you, and its appearance was frightful. [§]
an-teh mal-kah khaz-eh ha-vay-tah va-al-oo tze-lem khad sag-gee-ah tzal-mah dik-ken rav ve-zee-veh-eh ya-teer ka-em le-kab-lah-kh ve-reh-eh deh-kheel
This verse uses Aramaic. 'An-teh' means 'you'. 'Mal-kah' means 'king'. 'Khaz-eh' means 'saw'. 'Ha-vay-tah' is a form of 'to be', here indicating existence or appearance. 'Va-al-oo' means 'and gods'. 'Tze-lem' means 'image'. 'Khad' means 'one'. 'Sag-gee-ah' means 'strong' or 'exalted'. 'Tzal-mah' means 'image'. 'Dik-ken' means 'like'. 'Rav' means 'great'. 'Ve-zee-veh-eh' means 'and its splendor'. 'Ya-teer' means 'more'. 'Ka-em' means 'stands'. 'Le-kab-lah-kh' means 'before you'. 'Ve-reh-eh' means 'and its appearance'. 'Deh-kheel' means 'frightful'.
[DAN.2.32] It is an image whose head is of good gold, and its arms are of silver, its belly and its thighs are of bronze. [§]
hu tsalam rea’sheh di-dehav tav chadohiy u’dra’ohiy di kesaf m’ohiy vi’yarkateyh di nachash.
This verse describes an image or statue. 'hu' means 'he' or 'it'. 'tsalam' means 'image' or 'statue'. 'rea’sheh' means 'its head'. 'di-dehav' means 'of gold'. 'tav' means 'good' or 'fine'. 'chadohiy' means 'its appearance'. 'u’dra’ohiy' means 'and its arms'. 'di kesaf' means 'of silver'. 'm’ohiy' means 'its belly'. 'vi’yarkateyh' means 'and its thighs'. 'di nachash' means 'of bronze'.
[DAN.2.33] Its legs are of iron, its legs are from among those of iron, and from among those of clay. [§]
shaqohi di parzel raglohi minnehon di parzel uminnehon di chasaph.
This verse describes the legs of a figure. 'Shaqohi' refers to its legs. 'Di parzel' means 'of iron'. 'Raglohi' also refers to 'its legs'. 'Minnehon' means 'from among them'. 'Uminnehon' means 'and from among them'. 'Di chasaph' means 'of clay'. This verse thus describes legs made of iron and clay.
[DAN.2.34] Behold, I saw until a stone was decreed which was not by hands, and it crushed the image upon its feet, which were of iron and clay, and the multitude was broken apart. [§]
khazeh hawayta ad di hitgezaret eben di-la bidayin umchath litzalma al-raglohi di parzla vechaspa vehadeket himmon
This verse describes a vision. "khazeh" means "behold". "hawayta" is a form of "to be" or "become", indicating something was seen happening. "hitgezaret" means "was decreed" or "was cut out". "eben" means "stone". "di-la bidayin" means "not by hands" or "not human-made". "umchath" means "and crushed". "litzalma" means "to the image". "al-raglohi" means "upon its feet". "di parzla vechaspa" means "of iron and clay". "vehadeket himmon" means "and the multitude". Overall, the verse depicts a vision of a stone, not made by human hands, striking and crushing an image made of iron and clay, resulting in the breaking apart of the multitude.
[DAN.2.35] In that time, they struck together iron, brass, copper, silver, and gold, and they were blind from the roots of the earth. And they lifted up a great spirit, and no place was found for them. And the stone that struck the image became a great mountain, and the fullness of the land. [§]
Be'adayin daku kahada parzla haspa nehasha kaspa vedehaba vehavo ke'ur min-idrei-kayit unesa himon ruha vekol-atar la-hishtakha lehon ve'avna di-mehat letzalma havat letur rav umelat kol-area.
This verse describes a scene of idols being struck and ultimately being unable to offer guidance or protection. 'Be'adayin' signifies 'in that time'. 'Daku' means 'they struck'. 'Kahada' means 'together'. 'Parzla' is 'iron', 'haspa' is 'brass', 'nehasha' is 'copper', 'kaspa' is 'silver' and 'dahaba' is 'gold'. 'Vehavo' is 'and they were'. 'Ke'ur' is 'blind'. 'Min-idrei-kayit' means 'from the roots of the earth'. 'Unesa himon ruha' means 'and they lifted up a great spirit'. 'Vekol-atar la-hishtakha lehon' means 'and no place was found for them'. 'Ve'avna di-mehat letzalma havat letur rav' means 'and the stone that struck the image became a great mountain'. 'Umelat kol-area' means 'and the fullness of the land'.
[DAN.2.36] Now the dream, and the interpretation of it was said before the king. [§]
d’nah helma’ ufishreh ne’emar qodam-mal’ka
This verse is from the Book of Daniel, chapter 2, verse 28. ‘d’nah’ means ‘now’. ‘helma’ means ‘dream’. ‘ufishreh’ means ‘and the interpretation of it’. ‘ne’emar’ means ‘was said’. ‘qodam’ means ‘before’. ‘mal’ka’ means ‘the king’.
[DAN.2.37] You, king, are a king of kings, of whom God of the heavens has given the kingdom, strength, and power and glory. [§]
an-teh mal-kah meh-lek mal-khah-yah dee el-ah sheh-mah-yah mal-khoo-tah khis-nah ve-tahk-pah vee-kah-rah yeh-hav-lahkh.
This verse comes from the Book of Daniel (2:37). It is Aramaic, not Hebrew. "an-teh" is 'you'. "mal-kah" means 'king'. "meh-lek" is also 'king', so this is a repetitive phrasing for emphasis. "mal-khah-yah" is 'kings'. "dee" means 'of'. "el-ah" means 'God'. "sheh-mah-yah" is 'heavens'. "mal-khoo-tah" means 'kingdom'. "khis-nah" means 'strength'. "ve-tahk-pah" means 'and power'. "vee-kah-rah" means 'and glory'. "yeh-hav-lahkh" means 'He has given to you'.
[DAN.2.38] And over all the land, the sons of man, the beast of the land and the bird of the heavens, God gave into your hand, and to make you rule over all of them. You are the head of gold. [§]
oo-ve-chol-dee dah-ar-een ben-ay-an-ah-shah chee-vat bah-rah vo-of-shma-yah yeh-hav bee-dah-khah ve-hash-le-tah-khah bee-chol-loh-n ahn-teh-hoo-ah reh-shah-ah dee dah-hah-vah.
This verse describes God giving dominion over all living creatures to humanity. 'Dee' means 'of'. 'Dah-ar-een' means 'the land'. 'Ben-ay-an-ah-shah' means 'sons of man', or humanity. 'Chee-vat bah-rah' means 'beast of the land'. 'Vo-of-shma-yah' means 'bird of the heavens'. 'Yeh-hav' means 'gave'. 'Bee-dah-khah' means 'into your hand'. 'Ve-hash-le-tah-khah' means 'and to make you rule'. 'Bee-chol-loh-n' means 'over all of them'. 'Ahn-teh-hoo-ah' means 'you are'. 'Reh-shah-ah' means 'head'. 'Dee dah-hah-vah' means 'of gold'.
[DAN.2.39] And after it is broken, a kingdom will rise after it from the land. And a third kingdom will rise after it, that which will rule over all the land. [§]
oo-vah-trahk te-koom mal-koo ah-ha-ree a-ra-ah mee-nahk oo-mal-koo te-lee-tah-yah ah-ha-ree dee neh-ha-shah dee tee-shahl-at beh-khal-ar-ah
This verse describes a succession of kingdoms that will rise after a certain power is broken. 'Batra' refers to breaking. 'Tekoom' refers to rising or establishing. 'Malchoo' refers to kingdom or kingship. 'Aharree' means 'after'. 'Ara'a means 'land' or 'earth'. 'Dii' is a relative pronoun meaning 'that' or 'which'. 'Neh-ha-shah' means 'to see' or 'to perceive'. 'Tishahl-at' means 'to rule'. 'Beh-khal' means 'in all' or 'over all'.
[DAN.2.40] And the kingdom of Rebia will be strong like iron, crushing all things, for iron strengthens and shatters all. And like iron that shatters all these things, it will crush and destroy. [§]
oo-mal-khoo reh-vee-ah-yah teh-heh-veh tah-kee-fah keh-farz-lah kol-koh-vel dee parz-lah meh-hah-dek veh-hah-shel kol-lah oo-keh-farz-lah dee mee-rah-ah oo-kol-ee-leen tah-deek veh-teh-roh-ah.
This verse describes the kingdom of Rebia as being strong like iron. It states that iron strengthens and crushes all things, and like iron that shatters all these things, it will crush and destroy. The names of God are not present in this verse.
[DAN.2.41] And this I saw: my feet and my fingers among broken pottery and among iron. The dominion will be divided, and from the standing place of iron, it will become within it – all because of what I saw, iron mixed with clay. [§]
ve-dee-khazay-tah rag-lai-ya ve-etz-be-ah-ta min-neh-on khasaf dee-pekhar oo-min-neh-on parzel mal-khu plee-gah teh-veh oo-min-nitz-be-tah dee parz-la leh-veh-vah-bah kol-kavel dee khazay-tah parz-la me-arav bakh-saf teen-ah
This verse describes a vision, likely involving pottery and iron. 'Dee' repeatedly functions as a demonstrative pronoun ('this' or 'that'). The vision involves feet and fingers interacting with pottery shards and iron. The ultimate outcome is a mixing of iron with clay.
[DAN.2.42] And the toe of my foot from them is iron and from them is clay. From a portion of the kingdom it will be strong, and from it it will be broken. [§]
ve'etzbe'at raglay'a min'hen parzel umin'hen chassaf min-ketsat malkhuta teheve takifa uminna teheve tevira.
This verse describes a symbolic action involving the foot, specifically a toe. It speaks of something being made of iron and something being made of clay. The verse indicates that a portion of the kingdom will be strong, and from it, something will be broken. The verse uses the preposition 'min' which means 'from' or 'of'. The verse also uses the form 'teheve' which is a future tense form of 'to be'.
[DAN.2.43] What you have seen is iron mixed with mud. They mix to be in the seed of people, and they will not adhere, this with this. Like this, iron will not mix with clay. [§]
dee khazayta parzla me'arav bakhsaf tina mit'arvin lehoen bizra anasha vela-lehoen davkin dena im-dena hea-kedi parzla la mit'arav im-khasspa
This verse describes a vision of iron being mixed with clay. 'Dee' is an interrogative pronoun meaning 'what'. 'Khazayta' means 'you have seen'. 'Parzla' means 'iron'. 'Me'arav' means 'mixed'. 'Bakhsaf' means 'with clay'. 'Tina' means 'mud'. 'Mit'arvin' means 'they mix'. 'Lehoen' means 'to be'. 'Bizra' means 'in the seed'. 'Anasha' means 'of people'. 'Dena' means 'this'. 'Im-dena' means 'with this'. 'Kedi' means 'like'. 'La' means 'not'. 'Mit'arav' means 'mix'. 'Khasspa' means 'clay'. The verse describes something seen, iron being mixed with clay, and it will not adhere, or mix, together. It describes iron not mixing with clay.
[DAN.2.44] And in the days when a king exists, the Gods will establish a kingdom of heaven that will not be destroyed, and its kingdom will not cease from another people. It will crush and increase all these kingdoms, and it will stand for eternities. [§]
Oo-v'yo-may-hoon dee mal-kah-yah oon y'keem el-ah sh'mah-yah mal-koo dee l'ah-lah-meen lah tee-tah-hav-val oo-mal-koo-tah l'ahm oh-khah-rahn lah tee-sh'tah-beek tad-deek v'tah-seef kol el-leen mal-khoo-tah v'hee t'koom l'ah-lah-may-yah.
This verse describes a kingdom established by God that will never be destroyed and will ultimately overcome all other kingdoms. 'Oo' means 'and'. 'V'yo-may-hoon' means 'in the days of'. 'Mal-kah-yah' is a proper noun (likely referring to a king). 'Y'keem' means 'will establish'. 'El-ah' means 'God'. 'Sh'mah-yah' means 'heaven(s)'. 'Mal-koo' means 'kingdom'. 'Dee' means 'of'. 'L'ah-lah-meen' means 'eternity/forever'. 'Lah tee-tah-hav-val' means 'will not be destroyed'. 'L'ahm oh-khah-rahn' means 'another people'. 'Lah tee-sh'tah-beek' means 'will not cease'. 'Tad-deek v'tah-seef' means 'it will crush and increase'. 'Kol el-leen mal-khoo-tah' means 'all these kingdoms'. 'V'hee t'koom' means 'and it will stand'. 'L'ah-lah-may-yah' means 'for eternities'.
[DAN.2.45] All that you have seen, the stone that was cut out not by hands, and the refining of iron, copper, tin, silver, and gold – God has shown great glory to the king what will be after this. And He has established a dream, and its interpretation is reliable. [§]
kal-qovel di-khazayta di mittura itgzeret even di-la bidayin vehadeket parzla nekhasha khaspah kaspa vedahaba elah rav hodah lemal’kha mah di leheve akharei dena veyatziv khelma umeheman pishreh
This verse describes a vision of a large statue made of various materials. 'Kal-qovel' means 'all of it' or 'everything seen'. 'Di-khazayta' means 'that you saw'. 'Mittura' refers to a mountain or elevated place where the vision occurred. 'Itgzeret' means 'was cut out'. 'Even' means 'stone'. 'Di-la bidayin' means 'not by hands'. 'Vehadeket' means 'and the refining'. 'Parzla' means 'iron'. 'Nehkasha' means 'copper'. 'Khaspah' means 'tin'. 'Kaspa' means 'silver'. 'Vedahaba' means 'and gold'. 'Elah' means 'God'. 'Rav hodah lemal’kha' means 'great glory to the king'. 'Mah di leheve akharei dena' means 'what will be after this'. 'Veyatziv khelma' means 'and established a dream'. 'Umeheman pishreh' means 'and reliable its interpretation'.
[DAN.2.46] At that time, King Nebuchadnezzar fell on his face and worshipped Daniel, and said to sacrifice to him, an offering and pleasant aromas. [§]
Be’adayin malkā nebukhadnetzar nefal ‘al-’anpohī ul’dānī’el segid uminkhā venikhokhin amar lenasakha leh.
This verse describes King Nebuchadnezzar falling prostrate before Daniel and commanding that offerings and pleasant aromas be made to him. “Be’adayin” indicates ‘at that time’. “Malkā” means “king”. “Nebukhadnetzar” is the king’s name. “Nefal” means “fell”. “’Al-’anpohī” means “on his face”. “Ul’dānī’el” means “and to Daniel”. “Segid” means “worshipped”. “Uminkhā” means “and an offering”. “Venikhokhin” means “and pleasant aromas”. “Amar” means “said”. “Lenasakha” means “to sacrifice”. “Leh” means “to him”.
[DAN.2.47] The king answered Daniel and said, “From the decree that your God is the God of gods, a Lord of lords, and a revealer of mysteries, you were able to reveal this mystery.” [§]
‘aneh mal’ka ledani’el ve’amar min-qeshot di elahakon hu elah elahin u’mare mal’khin ve’galeh razin di yekhelta lemigleh raza denah.
This verse comes from the Book of Daniel (2:47). It details the king's response to Daniel after Daniel interprets his dream. The king acknowledges that Daniel’s God is the God of gods, a Lord of lords, and a revealer of secrets, and that Daniel has been able to reveal the dream’s secret.
[DAN.2.48] My judge, the king, to Daniel, my master, and he gave a reward of great honor and he made him rule over all the province of Babylon, and many governors over all the wise men of Babylon. [§]
Edain malcha leDaniel rabbi umattan ravravan sagian yahav-leh vehashlteh al kol medinat Bavel verav sig'nin al kol chakimei Bavel.
This verse describes the king giving Daniel a high position of power. 'Edain' means 'my judge', likely a title for the king. 'Malcha' means 'king'. 'LeDaniel' means 'to Daniel'. 'Rabbi' means 'my master'. 'Umattan ravravan sagian' is a somewhat complex phrase meaning 'and he gave a reward of great honor'. 'Yahav-leh' means 'he gave to him'. 'Vehashlteh' means 'and he made him rule'. 'Al kol medinat Bavel' means 'over all the province of Babylon'. 'Verav sig'nin' means 'and many governors'. 'Al kol chakimei Bavel' means 'over all the wise men of Babylon'.
[DAN.2.49] And Daniel asked of the king, and he appointed Shadrach, Meshach, and Abednego over the affairs of the province of Babylon. And Daniel pleased my Lord. [§]
v'dani'el b'a min-mal'kha umani al 'avidta di-yi medinat bavel l'shadrach meishach va'aved nego, v'dani'el bitra mal'kha.
This verse describes Daniel requesting something from the king and appointing Shadrach, Meshach, and Abednego over the affairs of the province of Babylon. Then, Daniel pleased the king.
DAN.3
[DAN.3.1] Nebuchadnezzar king made an image of gold. Its height was sixty cubits, and its width was six cubits. He set it up in the plain of Dura, in the province of Babylon. [§]
Nebuchadnezzar king made an image of gold, its height sixty cubits, its width six cubits. He set it up in the plain of Dura, in the province of Babylon.
This verse describes Nebuchadnezzar creating a golden statue. "Nebuchadnezzar" is a proper noun and remains unchanged. "malcha" means "king". "avad" means "made". "tselem" means "image". "dih-dehava" means "of gold". "rumeh" means "its height". "ammin shittin" means "sixty cubits". "ptayeih ammin shittin" means "its width six cubits". "akimeh" means "He set it up". "be-bik'at Dura" means "in the plain of Dura". "bi-medinat Bavel" means "in the province of Babylon".
[DAN.3.2] And Nebuchadnezzar the king sent to assemble the prefects, officials, satraps, governors, treasurers, those who consult, inspectors, and all the rulers of the province to come for the dedication of the statue which Nebuchadnezzar the king established. [§]
u-nevukhadnetzar malkha sh’lakh l’mikhnash | la’akhasdarp’naiya sig’naya u-pakhvata adargazrayya g’dav’raya d’tav’raya tift’eya v’khol shiltonei m’dinata l’meta lakhnukat tsalma di h’kim nevukhadnetzar malkha.
This verse describes King Nebuchadnezzar sending out a call to gather various officials for the dedication of a statue he erected. 'u' means 'and'. 'malkha' means 'king'. 'sh’lakh' means 'he sent'. 'l’mikhnash' means 'to assemble'. 'la’akhasdarp’naiya' means 'to the prefects'. 'sig’naya' means 'officials'. 'pakhvata' means 'satraps'. 'adargazrayya' means 'governors'. 'g’dav’raya' means 'treasurers'. 'd’tav’raya' means 'those who consult'. 'tift’eya' means 'inspectors'. 'v’khol' means 'and all'. 'shiltonei' means 'rulers'. 'm’dinata' means 'of the province'. 'l’meta' means 'to come'. 'lakhnukat' means 'for the dedication'. 'tsalma' means 'of the statue'. 'di' means 'which'. 'h’kim' means 'he established'.
[DAN.3.3] Then the satraps, the prefects, the governors, the counselors, the treasurers, the judges, and all the rulers of the provinces gathered for the dedication of the statue that King Nebuchadnezzar had set up, and they stood to face the statue that King Nebuchadnezzar had set up. [§]
Be'adayin mitkhanneshin 'akhashdarpanayya sigayya ufpakhawata 'adargazraya g'davraya detavrayya tifte'eya vekol shiltonei medinata'a lakhnukat tsalma di hakeim nevukhadnetzar malkha' veqamin laqovel tsalma di hakeim nevukhadnetzar.
This verse describes a gathering of satraps, prefects, governors, counselors, treasurers, judges, and all the rulers of the provinces for the dedication of the statue that King Nebuchadnezzar had set up. They were assembling to face the statue.
[DAN.3.4] And a herald called with strength to them, saying to the peoples and to the tongues. [§]
vekaroza kara bekhayil lekhon omrin ammaya ummaya velishanayya.
This verse describes a herald calling with strength to the nations, saying to peoples and tongues.
[DAN.3.5] In the time that you hear the sound of a horn, shouting, a lyre, a harp, a flute, a symphony, and all kinds of singing, you will fall down and worship the image of gold which King Nebuchadnezzar set up. [§]
Be'idana di tishma'oon kol karna mashroqita qaitros sabkha psanterin sumponya vechol zenei zemara tiflun vetisgodun letzelem dahava di haqim Nevuchadnezzar malkha.
This verse describes a scene where people are commanded to worship a golden image erected by King Nebuchadnezzar. The language is Aramaic. "Be'idana" means 'in the time'. "Di" means 'of'. "Tishma'oon" is 'you will hear'. "Kol" means 'the voice'. "Karna" means 'a horn' (here likely a trumpet). "Mashroqita" means 'shouting'. "Qaitros" means 'a lyre'. "Sabkha" means 'a harp'. "Psanterin" means 'a flute'. "Sumponya" means 'a symphony' (a complex musical arrangement). "Vechol" means 'and all'. "Zenei" means 'the kinds of'. "Zemara" means 'singing'. "Tiflun" means 'you will fall down'. "Vetisgodun" means 'and you will worship'. "Letzelem" means 'to the image'. "Dahava" means 'of gold'. "Di haqim" means 'which set up'. "Nevuchadnezzar" is the king's name. "Malkha" means 'king'.
[DAN.3.6] And whoever will not fall and worship the Gods during that time will be thrown into a blazing furnace. [§]
u-man-di-la yipel ve-yisgud bah-sha'ata yitreme le-goa-atun nura yakidta
This verse comes from the Book of Daniel (3:28 in some versions). It expresses the idea that anyone who does not worship the Gods during that time will be thrown into a blazing furnace. 'U-man-di' means 'and whoever'. 'La yipel' means 'will not fall' or 'will not prostrate'. 'Ve-yisgud' means 'and will worship'. 'Bah-sha'ata' means 'during that time'. 'Yitreme' means 'will be thrown'. 'Le-goa-atun' means 'into a blazing furnace'. 'Nura yakidta' means 'a blazing furnace'.
[DAN.3.7] Everything that has been decreed, at a certain time, so that all the peoples hear the sound of the horn, the pipe, the lyre, the harp, and all kinds of musical instruments, all the peoples, nations, and languages will fall down and worship the golden image that Nebuchadnezzar the king has established. [§]
kal-qavel denah beh-zimna kedi shme'in kal-amamaya qal qarna mashroqita qaitros savkhea psanterin vechol zenei zemara naflein kal-amamaya umaya velishnayya sagdin le-tselem dahava di haqim Nevukhadnetzar malkha.
This verse describes a scene where all the nations are called together to worship a golden image erected by King Nebuchadnezzar. 'Kal-qavel' likely means 'all that is received' or 'everything that is held'. 'Denah' refers to a decree or judgment. 'Beh-zimna' means 'in time' or 'at a certain time'. The sounds described – 'qal qarna mashroqita' – likely refer to the sounds of trumpets, pipes, and various other instruments used to call people together. 'Tselem dahava' means 'golden image'. 'Di haqim Nevukhadnetzar malkha' means 'that Nebuchadnezzar the king established'.
[DAN.3.8] All who accept judgment, in time, draw near, the men of Chaldea, and they ate their portions of the Judeans. [§]
kal-qovel denah beh-zimna qrivu gubrin kasdayin va’achlu qartseihon di yehudaya
This verse describes a gathering of Chaldean men who consumed the portions of the Judeans. 'Kal-qovel' means 'all who accept' or 'all receivers'. 'Denah' means 'judgment' or 'law'. 'Beh-zimna' means 'in time' or 'at the appointed time'. 'Qrivu' means 'draw near' or 'approach'. 'Gubrin' means 'men'. 'Kasdayin' means 'Chaldeans'. 'Va’achlu' means 'and they ate'. 'Qartseihon' means 'their portions'. 'Di' means 'of'. 'Yehudaya' means 'Judeans'.
[DAN.3.9] Answer and say to Nebuchadnezzar, the king: May the king live for all time. [§]
‘ano ve’amrin lin’vukhadnetzar malkha; malkha l’almin khayi.
This verse is from Daniel 3:29. ‘Ano means “answer”. Ve’amrin means “and say”. Lin’vukhadnetzar is “to Nebuchadnezzar”. Malkha means “king”. L’almin means “for all time”. Khayi means “live”. The verse is a response from the wise men to Nebuchadnezzar.
[DAN.3.10] They, the king, have commanded that all men who hear the sound of the horn, flute, sackbut, psaltery, and pipe, and all kinds of music, will fall and worship the image of gold. [§]
Antea Malkaa samta te’em dee kol enash dee yishma kal karnaa mashroqeetaa qaitros savkhaa psanteerin vesipponyaa vechol znee zmaaraa yipeel vesigud letselem dahabaa.
This verse is from the Book of Daniel, chapter 3, verse 15. It describes the enemies of Daniel’s friends confronting them and demanding worship of a golden image. 'Antea' is the Aramaic third-person feminine pronoun 'they'. 'Malkaa' means 'king'. 'Samta' means 'you have put'. 'Te'em' means 'taste' or, in this context, 'command'. 'Dee' means 'that'. 'Kol' means 'all'. 'Enash' means 'man'. 'Yishma' means 'hears'. 'Kal' means 'voice'. 'Karnaa' means 'horn'. 'Mashroqeetaa' means 'loud'. 'Qaitros' is a transliteration of a Greek word meaning 'harp'. 'Savkhaa' means 'sackbut'. 'Psanteerin' is a transliteration of a Greek word meaning 'psaltery'. 'Vesipponyaa' is a transliteration of a Greek word meaning 'pipe'. 'VeChol' means 'and all'. 'Znee' means 'kinds of'. 'Zmaaraa' means 'music'. 'Yipeel' means 'will fall'. 'Vesigud' means 'and will worship'. 'Letselem' means 'to the image'. 'Dahabaa' means 'of gold'.
[DAN.3.11] And whoever does not fall and worships will be warmed to your redemption by a light that has kindled. [§]
u-man-di-la yiphel ve-yisgud yitreme le-goa-attun nura yakidta
This verse contains a series of verbs and pronouns relating to falling, worshiping, and being warmed. "man" is a relative pronoun meaning "who" or "that". "di" is a demonstrative pronoun roughly equivalent to "that" or "this". "la yiphel" means "does not fall". "ve-yisgud" means "and worships". "yitreme" means "will be warmed". "le-goa-attun" means "to your redemption". "nura" means "light". "yakidta" means "has kindled". The verse speaks of someone who does not fall and worships, and will be warmed by the light kindled to your redemption.
[DAN.3.12] With me are Jewish men whom you have appointed over the service of the Babylonian state: Shadrach, Meshach, and Abed-nego. These men did not yield to you, O king, regarding your gods, nor did they worship the golden image which you established. [§]
‘itay gubrin yehudayin di-manita yatehon ‘al-‘avidat medinat babel shadrach meishach va-‘aved nego. Gubrayya ilech la-samu ‘alaych malcha t’em le’elahaych la palchin ul-tzelem dahaba di hakeimta la sagdin.
This verse describes a group of Jewish men who refused to worship the king's golden image. ‘Itay refers to ‘with me’ – the speaker is including these men. Gubrin is ‘men’, yehudayin ‘Jews’. The phrase ‘di-manita yatehon’ means ‘whom you counted among them’ or ‘whom you appointed’. ‘Shadrach, Meshach, and Abed-nego’ are the names of the three men. The verse continues by stating that these men did not yield to the king’s request (t’em) concerning the worship of his gods (elahaych) and did not bow down to the golden image (tzelem dahaba) that he had established.
[DAN.3.13] At that time, Nebuchadnezzar, in rage and fury, said to the satraps, to bring Shadrach, Meshach, and Abednego. At that time, the strong men of them were before the king. [§]
Be'adayin Nebuchadnezzar birgaz vachamah amar lehayitayah leshadrach meishach va'aved nego. Be'adayin Gubrayah ilech heityu kodam malcha.
This verse describes Nebuchadnezzar's reaction and command. 'Be'adayin' signifies 'at that time'. 'Nebuchadnezzar' is a proper noun, the king's name. 'Birgaz vachamah' means 'in rage and fury'. 'Lehayitayah' means 'to the satraps'. 'Leshadrach meishach va'aved' refers to Shadrach, Meshach, and Abednego. 'Nego' means 'to bring'. 'Gubrayah ilech' means 'the strong men of'. 'Heityu kodam malcha' means 'were before the king'.
[DAN.3.14] Nebuchadnezzar answered and said to them, “Is it truly to my God that you refuse to worship, and to the golden image which I have established that you do not prostrate yourselves?” [§]
‘aneh nevukhadnetzar ve’amar lehon hatzada shadrach meishach va’aved nego le’elahai la’itekhon palkhin ule’tselem dahava di hakeimet la’sagdihn.
This verse recounts Nebuchadnezzar’s response to Shadrach, Meshach, and Abed-nego when they refused to worship the golden image. ‘Aneh means “answered”. Nebuchadnezzar is named directly. Ve’amar means “and said”. Lehon means “to them”. Hatzada refers to those present. Shadrach, Meshach, and Abed-nego are named. Nego means “protected”. Le’elahai means “to my God”. La’itekhon means “you all”. Palkhin means “to worship”. Ule’tselem means “and to the image”. Dahava means “gold”. Di hakeimet means “which I have established”. La’sagdihn means “to prostrate yourselves”.
[DAN.3.15] Now, behold, there are future times when you will hear the sound of a horn, a shriek, a lyre, a harp, and a symphony, and all instruments of song. You will prostrate yourselves and worship the image that is made. But if you do not worship it at that time, you will be given a bright burning light for your redemption. And who is the God who will deliver you from this? [§]
ke-an hen iteichon atidin di be-idana di tiishma'un kol karna mashroqita qaitros savkh'a pesanterin u-sumponya vechol znei zmara tiflu'on vetisg'dun le-tzalma di avdet vehen la tisg'dun bah-sha'ata titrmon le-goa-atun nura yaqidta uman-hu eila dei yeshizbinchon min-yadei
This verse describes a time when people will hear a loud and varied musical performance, and will be compelled to worship an image. Those who do not worship the image will be given a bright, burning light for their redemption. It then asks which God will deliver them from this situation.
[DAN.3.16] Shadrach, Meshach, and Abednego answered and said to the king Nebuchadnezzar, "We do not fear to return to your command." [§]
ano shadrach meshach va'aved nego ve'amrin lemalcha nebuchadnezzar la-chashchin anachna al-dena pitgam lehatavutach.
This verse is from the Book of Daniel, chapter 3, verse 16. It records the response of Shadrach, Meshach, and Abednego to King Nebuchadnezzar’s demand that they worship his golden image. ‘Ano’ means ‘answer’ or ‘respond.’ ‘Shadrach,’ ‘Meshach,’ and ‘Abednego’ are the names of the three men. ‘Ve’amrin’ means ‘and they said.’ ‘LeMalcha’ means ‘to the king.’ ‘Nebuchadnezzar’ is the king’s name. ‘La-chashchin’ means ‘we do not fear.’ ‘Anachna’ means ‘we.’ ‘Al-dena’ means ‘concerning this.’ ‘Pitgam’ means ‘decree’ or ‘command.’ ‘Lehatavutach’ means ‘to return to you.’
[DAN.3.17] Lo, with me are the Gods of us whom we worship, who is able to deliver us from your fire that has been kindled, and from the hand of the king who will deliver. [§]
hen itai elahana di-anakhna palchin yakheel leshizabootana min-atoon noora yakidta oo-min-yeda khah malcha ysheezib.
This verse contains a plea for deliverance. "Hen" means "Lo!" or "Behold". "Itai" means "with me". "Elahana" is a plural form of "God", and is translated as "the Gods". "Di-anakhna" means "of us". "Palchin" means "we worship". "Yakheel" means "is able". "Leshizabootana" means "to deliver us". "Min-atoon" means "from you". "Noora" means "fire". "Yakidta" means "has been kindled". "Oo-min-yeda khah" means "and from the hand of". "Malcha" means "the king". "Ysheezib" means "will deliver".
[DAN.3.18] And behold, it is not known to become for you a king of your gods. We do not serve, and we will not worship the image of gold that you have set up. [§]
vehayn la’ yadie’a leheva-lach malcha di lei’alahaych la-ityana palchin ulezelem dahava di haqeimta la’ lo nisgud.
This verse describes a refusal to worship a foreign god or image. 'Vehayn' indicates 'and behold'. 'La' yadie'a' means 'it is not known'. 'Leheva-lach' means 'to become for you'. 'Malcha' means 'king'. 'Di' means 'of'. 'Lei’alahaych' means 'to your gods'. 'La-ityana palchin' means 'we do not serve'. 'Ulezelem dahava' means 'and to the image of gold'. 'Di haqeimta' means 'that you have set up'. 'La’ lo nisgud' means 'we will not worship'.
[DAN.3.19] Then Nebuchadnezzar was filled with fury, and the form of his face changed. He commanded that a statue be made of himself, and he ordered that it be set up on the plain of Dura. He spoke and said to the heralds to proclaim that every people and nation should bow down to the statue he had made, lest they be cast into a fiery furnace. [§]
Be'adayin Nebukadnetzar hitmeli khama utselem anpohei eshtannu al-Shadrakh Meishakh va'aved nego. Ane ve'amar lemeza le'atuna khad-shiv'a al di khaze lemezyeh.
This verse describes Nebuchadnezzar’s anger and his command to create an image of himself. He orders this image to be set up on the plain of Dura, and he demands that Shadrach, Meshach, and Abed-nego bow down to it. He threatens them, saying that if they do not worship the image, they will be thrown into a fiery furnace.
[DAN.3.20] And to the men, the heroes of strength, who are strong, it is said to Khafatah, to Shadrakh, to Meishakh and to Aved, go to Mirme and to Atun, a burning will be kindled to them. [§]
u-le-guvrin gibarei-khayil di be-khayleh amari le-khafatah le-shadrakh meishakh va-aved nego le-mirme le-atun nura yakidta
This verse is a command given to several individuals, describing a task they are to undertake. "guvrin" refers to strong men, “gibarei-khayil” reinforces this idea as ‘heroes of strength’. The core of the verse details *who* is to do *what*. It is a directive specifying individuals (Khafatah, Shadrakh, Meishakh, and Aved) and then names Mirme and Atun, stating that a burning will be kindled to them.
[DAN.3.21] At that time, the strong men went towards you in their armor, their hammers, their swords, and their clothing, and their height for reaching a blazing fire. [§]
Be'adayin gubrayya ilekh keftu besarvalehoon pattishehoon ucharbelathehoon ulevushehoon urmiyo legu'a'atun nura yakidta.
This verse describes the appearance of warriors or powerful beings. 'Be'adayin' likely refers to a time or circumstance. 'Gubrayya' means strong or powerful men. 'Ilekh' is towards or unto. 'Keftu' means garments or robes. 'Besarvalehoon' means in their armor. 'Pattishehoon' means their hammers. 'Ucharbelathehoon' refers to their swords. 'Ulevushehoon' means their clothing. 'Urmi' indicates height or elevation. 'Legu'a'atun' means for reaching or attaining. 'Nura' means fire. 'Yakidta' means it blazed or ignited.
[DAN.3.22] Everyone accepts the judgment, the king’s word is thought. They are which is greater, men like them. They drew near to Shadrach, Meshach, and Abednego, and they killed many of the captors, the fire’s light. [§]
kal-qovel denah min-di millat malkaa mahatsfah v'atunaa eizeh yatiraa gubrayaa ilech di hassiqu leshadrak meshak va'aved nego qatil himmon shvivaa di nuraa.
This verse is from the Book of Daniel, chapter 3, verse 29. It describes the understanding that Nebuchadnezzar had after witnessing the deliverance of Shadrach, Meshach, and Abednego from the fiery furnace. 'Kal-qovel' means 'all accept' or 'everyone understands.' 'Denah' means 'judgment.' 'Millat malkaa' means 'the word of the king.' 'Mahatsfah' means 'thought' or 'opinion.' 'Atunaa' means 'they are.' 'Eizeh yatiraa' means 'which is greater.' 'Gubrayaa ilech' means 'men like them.' 'Hassiqu leshadrak meshak va'aved nego' means 'they drew near to Shadrach, Meshach, and Abednego.' 'Qatil himmon shvivaa di nuraa' means 'they killed many of the captors, the light's fire.
[DAN.3.23] And my strong men, these they threw: Shadrach, Meshach, and Abednego fell into the pit of fiery flame prepared for destruction. [§]
v’gubray’a ilech’ t’latehon shadrach meishach va’aved nego’ nefalu l’goa-atun-nura’ yakidta m’chaftin.
This verse describes the men Shadrach, Meshach, and Abednego falling into a fiery furnace. 'v’gubray’a' means 'and my strong men'. 'ilech' means 'these'. 't’latehon' means 'they threw'. 'shadrach', 'meishach', and 'aved nego' are proper names. 'l’goa-atun-nura’ yakidta m’chaftin' means 'into the pit of fiery flame prepared for destruction'.
[DAN.3.24] My Lord Nebuchadnezzar, the king, answered and rose in haste. He said to those who were speaking, "Truly, three men I cast into the fiery furnace, and they answered and said to the king, 'Stand firm, O king!'" [§]
Edain Nebuchadnezzar king, he answered and rose in haste. He said to those who were speaking: "Truly, three men I cast into the fiery furnace, and they answered and said to the king, ‘Stand firm, O king!’"
This verse describes Nebuchadnezzar's reaction to hearing voices from within the fiery furnace. The names are translated literally. 'Edain' is a form of 'Adonai' and is therefore translated as 'my Lord'. The verse emphasizes Nebuchadnezzar's surprise and the boldness of the three men. The use of 'those who were speaking' is used to maintain natural English phrasing.
[DAN.3.25] And it answered and said, "This is the answer: I saw four strong men walking in the glow, and binding is not with them. And the fourth, which is fourth, is like a son of the Gods." [§]
anah ve-amar ha-anah hazeh govrin arba'ah sharyin mahalchin begoa-nura vachaval la-itai behon vereveh di revia'ya dameh levar-elahin.
This verse describes a vision. 'Anah' is a form of answering or responding, likely indicating a divine response. 'Amar' means 'said'. 'Ha-anah' is 'the answer'. 'Hazeh' means 'this'. 'Govrin' means 'men' or 'strong men'. 'Arba'ah' means 'four'. 'Sharyin' means 'rulers' or 'princes'. 'Mahalchin' means 'walking'. 'Begoa-nura' means 'in the glow' or 'in the fire'. 'Vachaval' means 'and a rope' or 'and binding'. 'La-itai' means 'is not with me'. 'Behon' means 'in them'. 'Vereveh' means 'and the fourth'. 'Di revia'ya' means 'which is fourth'. 'Dameh' means 'is like'. 'Levar-elahin' means 'to a son of Gods'.
[DAN.3.26] At that time, Nebuchadnezzar approached the opening of the fiery furnace and asked, "Why are Shadrach, Meshach, and Abed-nego not bowing down?" They answered and said, "The God we serve is able to deliver us." Then Shadrach, Meshach, and Abed-nego came out of the midst of the fire. [§]
Be'adayin qarev Nevuchadnezzar litra' atun nura yaqidta; aneh ve'amar Shadrach Meishach va'aved-nego avduhu di-elahā 'ilāya puqu ve'etho; be'adayin nafqin Shadrach Meishach va'aved-nego min-goa nura.
This verse describes Nebuchadnezzar approaching the fiery furnace and asking why Shadrach, Meshach, and Abed-nego are not bowing down. Shadrach, Meshach, and Abed-nego respond by stating that the God they serve is able to deliver them. Then, Shadrach, Meshach and Abed-nego come out of the fiery furnace.
[DAN.3.27] And they gathered together Achashdarpenah, Signeh, and Pahvatah, and the words of the king they saw concerning men who do not have power over fire in their bodies, and the hair of their heads was not singed, and their garments were not changed, and the smell of fire was not upon them. [§]
oo-mee-tek-nash-een ah-hash-dar-pen-nah-yah sig-nah-yah oo-pah-hah-vah-tah veh-hah-dah-vrei mal-kah khah-zee-neen leh-goov-rah-yah eel-lech dee lah-shleh-teh noo-rah beh-ghesh-meh-hon oo-seh-ar reh-ash-hohn lah-hee-t-khah-rak veh-sar-bah-leh-hoon lah-shneh-hoo veh-rei-hakh noo-rah lah-ah-daht beh-hohn.
This verse describes the appearance of men who have not been harmed by fire. The text details that their skin is not burned, their hair is not singed, and their clothing is not changed or damaged. There is also no smell of fire about them. The original language is Aramaic from the Book of Daniel.
[DAN.3.28] Nebuchadnezzar answered and said, “Blessed be the Gods of Shadrach, Meshach, and Abed-nego, who sent their angel and delivered their servants who trusted in them, rescuing them from the fire and showing the power of their deliverance. Therefore, I decree that no one is to speak against the Gods of these men, or to offer worship to any god other than the Gods themselves.” [§]
‘Ane Nevukhadnetzar ve’amar, b’rikh Eloahon di-Shadrakh Meshakh va’aved nego, di-sh’lakh mal’akheh v’sheiziv l’avdohhi di hit’r’khazu ‘alohhi, u’millat malkha shaniyo, vihavu gesh’miyon di la-yifl’khun v’la-yis’godun l’khol Eloahh lahen l’Eloahohon.
This verse is from the Book of Daniel (3:29). Nebuchadnezzar speaks, blessing the Gods of Shadrach, Meshach, and Abed-nego. He acknowledges that the Gods sent an angel and delivered their servants who remained faithful, even when thrown into the fiery furnace. He then states a decree that no one should speak against the Gods of these men. The verse emphasizes the power and protection offered by these Gods to those who remain loyal to them.
[DAN.3.29] And from me, let a taste be set, that every people, nation, and language will say, ‘Peace upon the Gods of Shadrach, Meshach, and Abednego!’ Their houses will be made desolate, and their dwellings will be ruined, for all who speak against the Gods. For there is no other god who is able to deliver salvation like this one. [§]
oominee sheen tay-em dee kal am oomah v’lishawn dee yaymar shalooh al elah-hon dee shadrach may-shach va-aved negoo hadameen yit-ah-ved ubay-teh nav-lee yish-taw-weh kal k’vel dee la it-ai elah acharan dee yich-ool l’hatzalah kid-nah.
This verse describes a decree issued by the king. It states that anyone who speaks against the Gods of Shadrach, Meshach, and Abednego will be brutally punished – their houses reduced to rubble. It emphasizes that there is no other god capable of delivering salvation like these Gods can.
[DAN.3.30] At that time the king prospered Shadrach, Meshach, and Abednego, making them important in the province of Babylon. [§]
Be'adayin malkah hatzlah lishadrakh meishakh va'aved nego bimdinat Bavel.
This verse comes from the Book of Daniel and describes a decree issued by the king. "Be'adayin" means 'in that time', or 'at that time'. "Malkah" means 'king'. "Hatzlah" signifies 'success' or 'prospering'. "Lishadrakh", "meishakh", and "va'aved" are the names of the three men, Shadrach, Meshach, and Abednego, respectively. "Nego" means 'promoted' or 'made important'. "Bimdinat" means 'in the province of' or 'in the state of'. "Bavel" is Babylon.
[DAN.3.31] Nebuchadnezzar, king, to all peoples, nations, and languages dwelling in all the earth: May peace increase to you. [§]
Nebuchadnezzar, king, to all peoples, nations, and languages dwelling in all the earth: Peace may increase to you.
This verse is a standard opening formula found in royal decrees from the ancient Near East. Nebuchadnezzar identifies himself as king and addresses his message to all peoples, nations, and languages residing throughout his empire. The phrase 'peace may increase to you' is a wish for prosperity and well-being for his subjects. 'Nebuchadnezzar' is a proper noun and is maintained as is. 'Mal'ka' means king. 'Le-kol-'am-may-a' means to all peoples. 'U-may-a' means nations. 'U-li-sha-nay-a' means and languages. 'Di-da-rin' means dwelling. 'Be-kol-ar'a' means in all the earth. 'Shalom-kon' means peace may increase. 'Yisge'a' is a verb meaning to increase.
[DAN.3.32] You come and you wonder at that which worked with me, the Gods on high. Beautiful before me is to experience. [§]
atayya v'timhaya di avad immi elaha ilaya shfar kadamai l'havaya
This verse uses Aramaic, not Hebrew. 'atayya' means 'you come', 'v'timhaya' means 'and you wonder', 'di avad immi' means 'that worked with me', 'elaha ilaya' means 'Gods on high', 'shfar kadamai' means 'beautiful before me', 'l'havaya' means 'to experience'. The verse appears to be a poetic expression of revelation or understanding.
[DAN.3.33] How great are you, how much grandeur, and how strong! Your kingdom is an eternal kingdom, and your rule is with generation and generation. [§]
‘athohee kemah ravrivin vetimhehee kemah taqifeen malchuteeh malchoot olam veshaltaaneh im-dar vedar.
This verse uses poetic language describing God’s magnificence and eternal reign. ‘Atohee’ likely implies “you are”. ‘Kemah’ means “how much” or “how great”. ‘Ravrivin’ suggests a quality of grandeur or abundance. ‘Taqifeen’ indicates strength and power. ‘Malchuteeh’ means “your kingdom”. ‘Malchoot olam’ signifies “kingdom of forever”. ‘Shaltaaneh’ means “your rule”. ‘Im-dar vedar’ translates to “with generation and generation,” or “forever”.
DAN.4
[DAN.4.1] I, Nebuchadnezzar, was at peace in my house and I prospered in my palace. [§]
Ana Nebukadnetzar shleh havait bbeiti veran'an bheikhli.
This verse is from Daniel 4:3. "Ana" is an interjection meaning "I". "Nebukadnetzar" is the name of the king, Nebuchadnezzar. "Shleh" means "was at peace" or "flourished". "Havait" is a form of the verb meaning "I was". "Bbeiti" means "in my house". "Veran'an" means "I was refreshed" or "I prospered". "Bheikhli" means "in my palace".
[DAN.4.2] Dreams I saw, and they cause me terror; and thoughts upon my couch, and visions from my head make me tremble. [§]
khel-em khaz-ayt vi-yid-khah-lin-nee ve-har-ho-reen al-mish-keh-vee ve-khez-vay ray-shee yev-hah-loo-nan-nee.
This verse contains a series of nouns and verbs describing disturbing thoughts and visions. "Khel-em" refers to dreams. "Khaz-ayt" is a past tense verb meaning I saw. "Yid-khah-lin-nee" means it causes me terror. "Har-ho-reen" means thoughts or meditations. "Mish-keh-vee" refers to my couch or bed. "Khez-vay" refers to visions. "Ray-shee" means my head. "Yev-hah-loo-nan-nee" means they make me tremble.
[DAN.4.3] And from me let understanding be given to those wise men of Babylon, that the interpretation of the dream may be known to me. [§]
oo-mee-nee sheem tay-em leh-hah-neh-lah kah-dah-mai leh-kohl khah-kee-may bee-vel dee-peh-shar khel-mah yeh-vo-deh-oo-nah-nee.
This verse comes from Daniel 2:27. It details the king’s request that Daniel interpret his dream. ‘oo-mee-nee’ means ‘and from me’, ‘sheem’ is ‘name’, ‘tay-em’ is ‘taste’ or ‘understanding’, ‘leh-hah-neh-lah’ means ‘to give’, ‘kah-dah-mai’ is ‘before me’, ‘leh-kohl’ means ‘to all’, ‘khah-kee-may’ are ‘wise men’, ‘bee-vel’ is ‘of Babylon’, ‘dee-peh-shar’ is ‘the interpretation’, ‘khel-mah’ is ‘of the dream’, and ‘yeh-vo-deh-oo-nah-nee’ means ‘let it be known to me’.
[DAN.4.4] In that time, the magicians, astrologers, Chaldeans, and soothsayers spoke dreams, and I said to them, "Tell me the interpretation, for it is not known to me." [§]
Be'adayin alilin chartumaya ashfaya kasdaya vegazraya vechelma amar anah kdamayhon ufishreh la-mehodayin li.
This verse describes the magicians, astrologers, Chaldeans, and soothsayers speaking dreams to the king, but they were unable to explain the meaning of his dreams to him. 'Be'adayin' refers to a time, roughly 'in that time'. 'Alilin' refers to magicians. 'Chartumaya' refers to astrologers. 'Ashfaya' refers to soothsayers. 'Kasdaya' refers to Chaldeans. 'Vegazraya' means 'and decrees'. 'Vechelma' means 'and a dream'. 'Amar' means 'said'. 'Anah' means 'I'. 'Kdamayhon' means 'before them'. 'Ufishreh' means 'and its interpretation'. 'La-mehodayin' means 'is not known'. 'Li' means 'to me'.
[DAN.4.5] And after these things, a vision came before me, Daniel, who is named Beltshazzar, like the name of the Gods, and a spirit of the Gods was in him. And the vision before him spoke. [§]
ve'ad achareen al kadamai Daniel di-shmeih Beltshatzar keshum elahi ve-di ruch-elahin kadishin beh veh chelma kadamohie amreit.
This verse describes a vision that Daniel had. It specifies that it was a vision that came to Daniel, who was also known as Beltshazzar, and attributes the power of the vision to 'the Gods' and 'a spirit of the Gods'. The phrase 'kadamai' indicates 'before my face' which is a common idiom for 'before me' or 'in my presence'.
[DAN.4.6] Belteshazzar, great among the magicians, because I know that the spirit of the Gods is in you, and all mystery is not hidden from you. Tell me of the visions of the dreams that you saw, and declare its interpretation. [§]
Belteshazzar, great of the magicians, because I know that the spirit of the Gods is in you and all mystery is not hidden from you. Visions of dreams that you saw, its interpretation declare.
This verse comes from the Book of Daniel in the Bible. It's a statement made by the king to Daniel, recognizing Daniel's unique ability to interpret dreams. The verse references 'Belteshazzar', Daniel's Babylonian name, acknowledging his skill as a magician. The verse speaks of the spirit of 'Elohim' being within Daniel, and the King's belief that Daniel knows all mysteries. The King then requests that Daniel interpret his dreams.
[DAN.4.7] And the visions of my head upon my couch, behold I saw, and there rose a tree in the midst of the land, and its height was exceedingly high. [§]
vechezvei re'ashi al mishkevi chazeh havit va'alu ilan begoa area verumeh saggi'
This verse describes a vision seen while lying down. 'vechezvei' means 'and the visions'. 're'ashi' means 'my head'. 'al mishkevi' means 'on my couch'. 'chazeh' means 'behold'. 'havit' means 'I saw'. 'va'alu' means 'and there rose'. 'ilan' means 'a tree'. 'begoa' means 'in the midst of'. 'area' means 'the land'. 'verumeh' means 'and its height'. 'saggi' means 'exceedingly high'.
[DAN.4.8] The tree is great and strong, and its height reaches to the heavens, and its sight extends to the end of all the land. [§]
r'vah ilanah ut'qif v'rumah yimtah lishmayah v'hazoteh l'sof kol ar'ah.
This verse describes a tree, emphasizing its great size, strength, and height. It states the tree stretches its top to the heavens and its sight reaches to the end of all the land. It uses descriptive language to convey the tree's majesty and scale. 'R'vah' signifies 'great' or 'many'. 'Ilanah' means 'tree'. 'Ut'qif' means 'and strong'. 'V'rumah' means 'and its height'. 'Yimtah' means 'reaches'. 'Lishmayah' means 'to the heavens'. 'V'hazoteh' means 'and its sight'. 'L'sof' means 'to the end'. 'Kol ar'ah' means 'all the land'.
[DAN.4.9] His shade is beautiful and his fruit is abundant, and he is food for all his creatures. Beneath him wild animals will nest, and in his branches birds of the heavens will dwell, and from him all flesh will be nourished. [§]
‘afyehu shafir ve’inbehu saggi’ umazon lekola-beh tekhtohhi tatlel khayvat bara uve’anfohi yeduron tsiparei shmaya uminneh yitzin kol-bisra.
This verse describes a tree, likely a date palm, and its benefits. ‘Afyehu shafir’ translates to ‘his shade is beautiful.’ ‘Ve’inbehu saggi’ means ‘and his fruit is abundant.’ ‘Umazon lekola-beh’ means ‘and food for all his creatures.’ ‘Tekhtohhi tatlel khayvat bara’ means ‘beneath him wild animals will nest.’ ‘Uve’anfohi yeduron tsiparei shmaya’ means ‘and in his branches birds of the heavens will dwell.’ ‘Uminneh yitzin kol-bisra’ means ‘and from him all flesh will be nourished.’
[DAN.4.10] Behold, I was seeing visions in my head while on my bed, and there was a holy city that descended from heaven. [§]
khazeh havayti b’khezvey re’ishi al mishk’vi va’alu ir v’kadish min sh’maya nakhit.
This verse describes a vision. "Khazeh" means "behold" or "see". "Havayti" is the first person singular imperfect of the verb "to be", and in this context expresses the speaker's experience of seeing. "Khezvey" means "visions". "Re’ishi" means "my head". "Mishk’vi" means "my bed". "Va’alu" means "and there was". "Ir" means "city". "Kadish" means "holy". "Min sh’maya" means "from heaven". "Nakhit" means "descended".
[DAN.4.11] One called in strength, and thus said, "The Gods, make a tree mighty and cut its branches. Strip its bark and carry its wood. Let a beast come from beneath it and birds from its branches." [§]
kah-ray beh-khay-eel veh-khen ah-mar god-doo eel-ah-nah veh-katz-ee-tzoo an-foh-hee at-ah-roo ahf-yay-uh ubah-dah-roo een-bay-uh teh-nood khay-vah-tah min-tah-kht-oh-hee veh-tzip-rah-yah min-an-foh-hee.
This verse describes someone calling out to a powerful being and then commanding a tree to be cut down, stripped, and used for building. It details how animals are affected by the process.
[DAN.4.12] However, the root of its origin is in the earth, captured and in iron and the serpent, according to the creation. And it will be watered by the dew of heaven, and with the beasts it shares its portion in the grass of the earth. [§]
bəram ‘iqar šaršohī bə’ar‘ā šəbuqu ūbə’ĕsūr dī-parzel ūnəḥāš bədit’ā dī bārā ūbəṭal šəmāyā yiṣṭabba‘ wə‘im-ḥēywətā ḥălāqeh bə‘ăsā’ ar‘ā.
This verse describes the origin and characteristics of a certain creature. 'Bəram' appears to be a proper name or descriptor. 'Iqar šaršohī' means 'the root of its origin'. 'Bə’ar‘ā šəbuqu' describes its origin as being in the earth. The phrase 'ūbə’ĕsūr dī-parzel ūnəḥāš' details its connection to iron and the serpent. ‘Bədit’ā dī bārā’ indicates that this is according to the creation. ‘Ūbəṭal šəmāyā yiṣṭabba‘’ describes that it will be watered by the dew of heaven. Finally, 'wə‘im-ḥēywətā ḥălāqeh bə‘ăsā’ ar‘ā’ states that it shares its portion with the beasts of the earth.
[DAN.4.13] His heart will be changed from a man, and a heart of an animal will be given to him, and seven periods of time will pass over him. [§]
liv-beh-oo mee-an-o-sha yish-nan-oon u-lev-av chey-vah yit-yeh-eev leh-oo vishiv-ah id-dan-een yach-lef-oon al-o-hee.
This verse describes a shift in the heart of a king. 'Livbeh' means 'his heart'. 'Mee-an-o-sha' means 'from a man'. 'Yish-nan-oon' means 'will be changed'. 'U-lev-av chey-vah' means 'and a heart of an animal'. 'Yit-yeh-eev leh-oo' means 'will be given to him'. 'Vishiv-ah id-dan-een' means 'and seven periods of time'. 'Yach-lef-oon al-o-hee' means 'will pass over him'. The verse is describing a progression of the king's heart from human to animalistic as time passes.
[DAN.4.14] A decree from a city, a saying and a holy question have been asked, extending until people know the life that rules above in the kingdom of humanity. And to the one who plans, it will be given, and the humble of people will raise it up. [§]
bigzerat irin pitgama umemar kadishin she'alta ad divrat di yinde'un chayyaya di shalit alaya bimalchut anasha ulman di yitzbe yitninneh ushfal anashim yeqim alayah.
This verse appears to be in Aramaic, not Biblical Hebrew. It describes a decree or proclamation from a city, a holy saying or question, extending until people know the life that rules above in the kingdom of humanity. It continues to say that the one who plans will give it, and the humble of people will raise it up.
[DAN.4.15] I have had a dream, and my spirit troubles me. I, the king, Nebuchadnezzar, and you, Beltshazzar, are able to interpret dreams. Tell me all about what my wise men of my kingdom could not interpret to me, and you possess a spirit of the Gods that is holy within you. [§]
deh-nah chel-mah khaz-ayt ah-nah mal-khah neh-voo-khad-neh-tzar veh-ahn-teh belt-shatz-ar pish-reh-ah emar kol-kavel dee kol-khakh-ee-may mal-khoo-tee lah-yah-khlee-neen pish-rah leh-oh-dah-oo-tah-nee veh-ahn-teh kah-el dee roo-akh el-ah-heen kah-deesh-een bahk
This verse is from the Book of Daniel, chapter 2, verse 4. It is spoken by King Nebuchadnezzar to Daniel. Nebuchadnezzar recounts a dream he had and states that none of his wise men could interpret it. He then addresses Daniel, acknowledging a spirit of the Gods resides within him, implying Daniel might succeed where others have failed.
[DAN.4.16] Then Daniel, whose name was Belshazzar, was greatly disturbed for a moment, and his thoughts terrified him. The king answered and said to Belshazzar, "Let the dream and its interpretation not frighten you." Daniel answered and said, "My lord, let the dream be for your enemies, and its interpretation for your cities." [§]
Edayin daniyel di-shmehu beltsatsar eshtomam keshah hadah vera'yonohiy yevahaluneh aneh malcha veamar beltsatsar helma ufishre al-yevahalach aneh beltsatsar veamar marai helma lesane'aych ufishreh le'araych.
This verse comes from the book of Daniel and describes the king speaking to Daniel, also known as Belshazzar. The king asks Daniel to interpret a dream, and expresses a desire that Daniel not be alarmed by the dream's content. The king asks Daniel to interpret the dream for his enemies and its meaning for his cities.
[DAN.4.17] The tree of that which you saw is great and strong, and its height reaches to heaven, and its sight is to all the earth. [§]
i-la-na di di kha-za-y-ta di di re-va u-te-qif ve-ru-may-hu yim-tay li-shma-ya va-kha-zo-tay-hu le-khol ar-a.
This verse describes a tree. 'Ilan' means tree. 'Di' means 'of'. 'Kha-za-y-ta' means 'that you saw'. 'Reva' means great. 'U-te-qif' means and strong. 'Ve-ru-may-hu' means and its height. 'Yim-tay' means reaches. 'Li-shma-ya' means to heaven. 'Va-kha-zo-tay-hu' means and its sight. 'Le-khol ar-a' means to all the earth.
[DAN.4.18] Its foliage is beautiful and its branches are strong, and it is food for all creatures. Beneath it, wild animals will dwell, and in its branches, birds of the heavens will nest. [§]
ve-af-yeh-hoo shaf-feer ve-in-beh-hoo sag-gee-ah oo-maz-ohn le-chol-lah-beh-ah tekh-toh-hee ted-oor khay-vat bah-rah oo-be-an-fo-hee yish-khon-nan tzip-pay-ree shma-yah
This verse describes a tree. 'Afyeh' refers to its foliage, 'shafheer' means beautiful, 'inbeh' to its branches and 'saggee-ah' means strong. It provides sustenance ('mazohn') to all creatures ('chol-lah-beh'). Below it ('tekhto-hee') wild animals ('khay-vat bah-rah') dwell, and in its branches ('be-anfo-hee') birds of the heavens ('tzip-pay-ree shma-yah') nest.
[DAN.4.19] You are the King of the many and are powerful, and your multitude is many, and stretches to the heavens, and your rule to the end of the earth. [§]
an-teh-hoo-ah mal-kah dee re-vah-eet oo-tek-eft oo-re-voo-tah-kh re-vah-t oo-me-tah-t lees-mah-yah-ah ve-shah-lah-tah-nahkh le-sohf ar-eh-ah
This verse uses Aramaic, not Hebrew. 'An teh hua' means 'You are'. 'Mal-kah' is 'king'. 'Dee' means 'of'. 'Re-vah-eet' means 'the many' or 'multitude'. 'Oo-tek-eft' means 'and is powerful'. 'Oo-re-voo-tah-kh' means 'and your multitude'. 'Re-vah-t' means 'is many'. 'Oo-me-tah-t' means 'and stretch'. 'Lees-mah-yah-ah' means 'to the heavens'. 'Ve-shah-lah-tah-nahkh' means 'and your rule'. 'Le-sohf' means 'to the end'. 'Ar-eh-ah' means 'earth'. This verse is a declaration of God's power and dominion.
[DAN.4.20] And this one saw a king, a city and a holy one descending from heaven, and said, “Cut down the tree and bind it. Break its root in the earth. Shatter it with chains of iron and bronze. Let it be stained with the fall of heaven, and with the beast, let its portion be until seven times will pass upon it.” [§]
ve-dee chazah mal’kaa’ eer ve-qaddish nachit min-shmayya ve-amar goddu ilanaa ve-chabb’loohii beram ikkar shorshoohii be-ar’aa shbuqu u-ve-esur dee-parzel u-nechash be-ditha dee bara u-ve-tal shmayya yitztaba ve-im-cheyvat bara chalaqehh ad dee shiv’ah iddanin yachl’fun alohii.
This verse describes a vision of a great tree felled by a decree. 'Dee' is used repeatedly, and translates to 'the' or 'this'. 'Chazah' means 'saw'. 'Mal’kaa’' means ‘king’, but in this context refers to an angel. 'Eer' means 'city' but can also signify a great or important thing. 'Qaddish' means 'holy'. 'Nachit' means 'descended'. 'Shmayya' means 'heaven'. 'Goddu' is a command meaning 'cut down'. 'Ilanaa' means 'the tree'. 'Chabb’loohii' means 'bind it'. 'Ikkar' means 'root'. 'Shorshoohii' means 'its root'. 'Ar’aa' means 'earth'. 'Shbuqu' means 'break it'. 'Parzel' means 'iron'. 'Nechash' means ‘snake’. ‘Ditha’ means ‘law’. ‘Bara’ means ‘created’. 'Tal' means 'fall'. 'Yitztaba' means 'be stained'. 'Cheyvat' means 'beast'. ‘Chalaqehh’ means ‘its portion’. ‘Iddanin’ means ‘times’ or ‘epochs’. 'Yachl'fun' means 'will pass'. 'Alohii' means ‘on it’.
[DAN.4.21] The judgment, the interpretation is of the king, and the decree of the high one is that the fall is upon the vision of the king. [§]
D'nah pish'ra mal'ka u'gzirat 'illa'ya hee di m'tat 'al-mara'i mal'ka.
This verse is from the Book of Daniel, chapter 2, verse 25.
D'nah means 'judgment'.
Pish'ra means 'interpretation'.
Mal'ka means 'king'.
U'gzirat means 'and the decree'.
'illa'ya means 'the high one'.
hee means 'is'.
di means 'that'.
m'tat means 'fall'.
'al-mara'i means 'upon the vision'.
mal'ka means 'king'.
[DAN.4.22] And to you will be fleeing from people, and with the beasts of the field, your dwelling will be, and grass like oxen will you eat, and dew of the heavens will be your drink for you. And seven times will pass over you until you know that the Most High rules in the kingdom of people, and to whom He will give it. [§]
ve-lach tardin min-anasha ve-im-chevat bara le-hoveh medorach ve-isba ketorin lach yetameun u-mital shmaya lach metzabein ve-shivah idanin yachlefoun alayech ad di-tinde di-shaliit alaya be-malchut anasha u-leman di yitzbe yitninneh.
This verse describes a period of isolation and a changed diet for an individual. It states that the person will flee from humanity and live with wild animals. Their food will become grass like oxen, and dew from the heavens will be their drink. Seven periods of time will pass over them until they understand that the Most High rules in the kingdom of humanity, and to whom He will give it.
[DAN.4.23] And they said to Mishbak, the essential root of the tree is that your kingdom exists for you, because you know that the rulers are heaven. [§]
V’di amaru l’mishbak ikar sarshohihu di ilana malchutach lach kayama min di tind’a di shalitin shmayya.
This verse uses several instances of 'di', meaning 'of' or 'that'. 'Ilanah' refers to a tree. 'Malchutach' means 'your kingdom'. 'Shmayya' means 'heaven'. The verse is a declaration to someone named Mishbak about the root of the tree being their kingdom, and that is known because they rule heaven.
[DAN.4.24] Therefore, may your king, my messenger, improve things for you, and may your sins be released through justice, and may your transgressions be answered with mercy. Indeed, length will be for your peace. [§]
lahen malcha milchi yishpar alaych vachataiach b’tzedqah peruq va’avaiatach b’michan anayin hen teheveh archeh lishlevtach.
This verse appears to be Aramaic, not Hebrew, and is from the Book of Daniel. ‘Lahen’ means ‘therefore’ or ‘so’. ‘Malcha’ is ‘your king’ or ‘your ruler’. ‘Milchi’ means ‘my messenger’. ‘Yishpar’ means ‘may he improve’ or ‘may he prosper’. ‘Alaych’ means ‘upon you’ or ‘for you’. ‘Vachataiach’ means ‘and your sins’. ‘B’tzedqah’ means ‘with righteousness’ or ‘through justice’. ‘Peruq’ means ‘may they be released’ or ‘may they be unbound’. ‘Va’avaiatach’ means ‘and your transgressions’. ‘B’michan’ means ‘with mercy’ or ‘through compassion’. ‘Anayin’ means ‘may they be answered’. ‘Hen’ means ‘indeed’ or ‘surely’. ‘Teheveh’ means ‘will be’ or ‘shall be’. ‘Archeh’ means ‘length’ or ‘extension’. ‘Lishlevtach’ means ‘for your peace’ or ‘to your tranquility’.
[DAN.4.25] All the word is upon King Nebuchadnezzar. [§]
kolla mata al-nevukhadnetzar malkaa
This phrase is Aramaic, not Hebrew, from the Book of Daniel. 'Kolla' means 'all'. 'Mata' means 'word' or 'matter'. 'Al' is a preposition meaning 'upon'. 'Nevukhadnetzar' is a proper noun, the name of a king. 'Malkaa' means 'the king'.
[DAN.4.26] For a portion of months, twelve, walking was upon the palace of the kingdom of Babylon. [§]
likh’tsat yarhin tereh-ashar al-heikhal malkhuta di-vi-bavel mehalekh havah.
This verse comes from Daniel chapter 4. "likh'tsat yarhin" is literally 'for a portion of months'. "tereh-ashar" means 'twelve'. "al-heikhal" means 'upon the palace'. "malkhuta di-vi-bavel" means 'the kingdom of Babylon'. "mehalekh havah" means 'walking was'. The verse describes someone walking upon the palace of Babylon for a length of time.
[DAN.4.27] I, the king, said, "Is this not the great Babylon which I built for the house of the kingdom with the strength and glory of my majesty?" [§]
anah malcha ve amar hala da hi Bavel rabbata di anah benayta lbeit malchu bitekef hisni velikar hadri.
This verse is from the Book of Daniel, chapter 4, verse 30. It recounts King Nebuchadnezzar speaking after a period of madness. "Anah" is the first-person pronoun 'I'. "Malcha" is 'the king'. "Ve amar" means 'and he said'. "Hala da hi" means 'is not this'. "Bavel rabbata" means 'Babylon the great'. "Di anah benayta" means 'which I built'. "Lbeit malchu" means 'for the house of the kingdom'. "Bitekef hisni velikar hadri" means 'with strength and glory of my majesty'.
[DAN.4.28] Still a word from the mouth of the king, a voice from heaven fell to you, saying, Nebuchadnezzar the king, your kingdom is removed from you. [§]
od milta b’fum malkha qal min shmaya nefal lach amrin Nevukhadnezzar malkha malkuta adat minach
This verse is from the Book of Daniel, chapter 4, verse 31. It describes a proclamation made to King Nebuchadnezzar. Let's break down the names: ‘od’ means ‘still/yet’, ‘milta’ means ‘word/matter’, ‘malkha’ means ‘king’, ‘qal’ means ‘voice’, ‘shmaya’ means ‘heaven’, ‘nefal’ means ‘fell’, ‘lach’ means ‘to you’, ‘amrin’ means ‘saying/declaring’, ‘Nevukhadnezzar’ is a proper name, ‘malkuta’ means ‘kingdom’, ‘adat’ means ‘assembly’ or ‘company’, and ‘minach’ means ‘from you’.
[DAN.4.29] And from people you will be driven, and with wild animals will be your dwelling. Grass like cattle you will eat, and seven times will pass over you, until you know that the Most High rules in the kingdom of people, and to whomever he chooses he will give it. [§]
oo-min-a-nash-ah-lahk-tar-deen-ve-im-hey-vat-bar-ah-me-dor-akh-ish-bah-ke-tor-een-lahk-ye-ta-em-oon-ve-shiv-ah-id-dan-een-yakh-leph-oon-ah-lay-kh-ad-dee-tin-da-ah-dee-shal-leet-ee-lah-yah-be-mal-khoot-a-nash-ah-oo-le-man-dee-yitz-beh-yeet-ten-nahh.
This verse describes a period of humbling for someone. It indicates they will be driven from people and will live with wild animals, eating grass like cattle. This state will last for seven periods of time, until they know that the Most High rules in the kingdom of people and give it to whomever he chooses.
[DAN.4.30] At that time, the matter came upon Nebuchadnezzar, and he was troubled from people and he ate grass like oxen, and with the dew of the heavens he became drenched, until his hair grew long like eagles’ and his nails like birds’ claws. [§]
Bah-shah-ah-tah mil-tah sah-fat al-nev-oo-khad-net-zar oo-min ah-nah-shah tree-eed veh-iss-bah keh-tor-een yeh-ah-khool oo-mi-tahl sh'mah-yah gish-meh-huh yitz-tab-bah ad dee shah-air-eh-huh keh-nish-reen re-vah veh-teef-roh-hee keh-tzip-reen.
This verse describes Nebuchadnezzar’s affliction, where he is driven from people and eats grass like an ox. He is drenched with the dew of the heavens until his hair grows long like an eagle’s and his nails become like birds’ claws. It is a description of his humbling and bestial state as a result of God’s judgment.
[DAN.4.31] For the length of my days, I, Nebuchadnezzar, my eyes were lifted to the heavens, and my understanding returned to me, and blessings to the Most High, and praises to the Living of the World, and the glory of his reign is an eternal reign, and his kingdom is with generation and generation. [§]
ve-likhat yomaya ana Nevukhadnetzar ainai lishmaya nitlet u-mand’i alai yetuv u-le’ilai barkhet u-le-khai alma shavkhet ve-hadret di shaltaneh shaltan alam u-malkuteh im-dar ve-dar.
This verse is from Daniel 4:37. It represents Nebuchadnezzar’s confession of faith after his restoration to kingship. Each phrase details aspects of God’s power and dominion. 'Yomaya' means 'my days', and 'ana' means 'I'. 'Lishmaya' means 'to the heavens'. 'Nitlet' means 'were lifted'. 'Mand’i' means 'my understanding'. 'Yetuv' means 'returned to me'. 'Barkhet' means 'blessings'. 'Alma' means 'the world'. 'Shavkhet' means 'praises'. 'Hadret' means 'glory'. 'Shaltaneh' means 'his reign'. 'Shaltan' means 'reign'. 'Alam' means 'forever'. 'Malkuteh' means 'his kingdom'. 'Dar' means 'generation'.
[DAN.4.32] And all the inhabitants of the earth are considered valuable, and like a command, they work with the force of the heavens and the inhabitants of the earth. And there is no one who can wipe it away with a hand and say to it, “What have you done?” [§]
vekhol-da’rei arkha’ kela khashivin ukhmitzbye’eh aved b’khil shmayya v’da’rei arkha’ v’lo itai di-yemakhea bi-yedeh v’ye’amar leh ma avad’t?
This verse describes all the inhabitants of the earth being accountable and working with powerful force, both in the heavens and on earth. No one can resist or question what is being done.
[DAN.4.33] In that time, understanding will return to me, and with it, the glory of my kingdom, its splendor, and its magnificence will return to me. And divine words will be given to me, and my chief counselors will seek me out. And the establishment of my kingdom will occur, and more abundance than before will be added to me. [§]
beh-zim-nah mand-ee yit-oov ahl-ai ve-li-kar mal-khoo-tee had-ree ve-zee-vee yit-oov ahl-ai ve-lee ha-da-vrai ve-rav-rav-na-nee yev-a-ohn ve-al-mal-khoo-tee ha-tek-nat oo-rev-oo ya-tee-rah hoos-fat lee.
This verse describes a time when understanding will return to the speaker, along with honor, glory, and splendor. It speaks of divine words being given to the speaker, and of those in high position seeking counsel from them. It also discusses establishing the speaker’s kingdom and adding more abundance to them.
[DAN.4.34] Now I, Nebuchadnezzar, praise and exalt and glorify the King of Heaven, whose servants are strong and whose ways are just, and He is able to humble those who walk in pride. [§]
ka'an anah nevukhadnetzar meshabbah umeromem umehadar lemelekh shmayya di kol ma'avadoi kshot veorkhatei din ve di mahlekhin begevah yakheel lehashpalah.
This verse comes from the Book of Daniel and is a proclamation by Nebuchadnezzar. It expresses his praise and exaltation of the God of Heaven. The phrases describe the power and justice of this God, and the humbling of the proud. 'ka'an' indicates 'now'. 'anah' is 'I'. 'Nevukhadnetzar' is the proper name of the king. 'meshabbah' means 'praising'. 'umeromem' means 'exalting'. 'umehadar' means 'glorifying'. 'lemelekh shmayya' is 'to the King of Heaven'. 'di kol ma'avadoi' means 'whose servants'. 'kshot' means 'are strong'. 'veorkhatei din' means 'and his ways are just'. 've di mahlekhin begevah' means 'and those who walk in pride'. 'yakheel lehashpalah' means 'He is able to humble'.
DAN.5
[DAN.5.1] Belshatzar the king made a great feast for his nobles, a thousand strong, and drank wine before the thousand. [§]
Belshatzar king made a great feast for his nobles, a thousand; and drank wine before the thousand.
This verse describes Belshatzar, the king, hosting a large banquet for his important officials. The numbers 'a thousand' are repeated to emphasize the scale of the event and the quantity of wine consumed.
[DAN.5.2] Belshazzar said, "While tasting the wine, let us bring the vessels of gold and silver that Nebuchadnezzar, his father, took from the temple in Jerusalem, and let the king and his nobles and his concubines drink from them." [§]
Belshazzar said, in taste of wine, let us bring the vessels of gold and silver which Nebuchadnezzar, his father, brought forth from the temple which is in Jerusalem, and let us drink in them, the king and his nobles, his concubines.
This verse describes Belshazzar holding a feast and ordering that sacred vessels taken from the Temple in Jerusalem be used for drinking wine. The names are transliterated directly. 'Belshazzar' is a proper noun, 'Nebuchadnezzar' is a proper noun. 'my Lord' or any title is not present in the names.
[DAN.5.3] At that time, there were manners of gold that came out from the temple of the house of God of Jerusalem, and the king and his nobles used them for their banquets and celebrations. [§]
Be’adayin hayityu manei dehabah di hanpiku min-heikhla di beit elaha di Birushlem ve’ishtiyu behon malkah veeravrabanohi sheglateh ulkhenateh.
This verse describes golden vessels being brought from the temple in Jerusalem and used by the king and his nobles for their banquets and celebrations. "Be’adayin" signifies 'at that time'. "Hayityu" means 'they were'. "Manei" translates to 'manners of' or 'types of', in this context, golden vessels. "Dehabah" is 'gold'. "Hanpiku" signifies 'they came out'. "Min-heikhla" means 'from the temple'. "Di beit elaha" translates to 'of the house of God'. "Di Birushlem" is 'of Jerusalem'. "Ve’ishtiyu" means 'and they used'. "Behon" signifies 'in them'. "Malkah" is 'king'. "Ve’ravrabanohi" means 'and his nobles'. "Sheglateh" signifies 'their banquets'. "Ulkhenateh" means 'and their celebrations'.
[DAN.5.4] The people offered wine and praised the Gods of gold and silver, of bronze, iron, wood and stone. [§]
ish-tee cham-ra v'sha-bachu le-el-a-hey da-ha-va v'kas-pa nech-a-sha par-zel-a a-a-a v'av-na.
This verse describes people offering praise to gods made of various materials. "Ish-tee" is likely a corrupted word, but can be understood as relating to the people. "Cham-ra" means wine, suggesting a libation. "El-a-hey" is the plural form of "God", meaning "the Gods". "Da-ha-va" is gold. "Kas-pa" is silver. "Nech-a-sha" is bronze. "Par-zel-a" is iron. "A-a-a" is wood. "Av-na" is stone. The verb "shabachu" means they praised.
[DAN.5.5] In that hour, fingers of a man’s hand appeared and it wrote facing the plaster on the plaster of the wall of the palace of the king, and the king saw the writing of the writing. [§]
Bah-shah-ah-tah neh-pah-koh ehz-beh-ahn dee yad-eh-nash veh-kah-tah-vahn lah-koh-veh-el neh-veh-rash-tah ah-al-geer-ah dee dee-kheh-tal heh-ee-khlah dee dee mahl-kah-ah ooh-mahl-kah-ah khah-zeh pahs yeh-dah dee dee kah-tah-vah.
This verse describes a hand appearing and writing on a wall. 'Bah-shah-ah-tah' indicates 'in that hour'. 'Neh-pah-koh' means 'appeared'. 'Ehz-beh-ahn' is 'fingers'. 'Dee yad-eh-nash' translates to 'of a man’s hand'. 'Veh-kah-tah-vahn' means 'and it wrote'. 'Lah-koh-veh-el' indicates 'facing' or 'toward'. 'Neh-veh-rash-tah' is 'the plaster'. 'Ah-al-geer-ah' is 'on the plaster'. 'Dee dee-kheh-tal' translates to 'of the wall'. 'Heh-ee-khlah' is 'the palace'. 'Dee dee mahl-kah-ah' is 'of the king'. 'Ooh-mahl-kah-ah khah-zeh' means 'and the king saw'. 'Pahs yeh-dah dee dee kah-tah-vah' means 'the writing of the writing'.
[DAN.5.6] Forever, the King, his splendor, his second, and his companions will fear. And the fruits of the date palm are spread out, and his chariots, each to each, are aligned. [§]
Edaiyin malkaa zivveehi shnohi v’ra’yonohee y’vah’looneh; v’kitrei charseh mishtarayin v’arkubateh daa l’daa nakshan.
This verse uses archaic Aramaic. "Edaiyin" appears to be a proper name, possibly a title or designation, translated as 'forever'. "Malkaa" means 'king'. "Zivveehi" means 'his splendor'. "Shnohi" means 'his second'. "Ra’yonohee" means 'his friends' or 'his companions'. "Y’vah’looneh" means 'they will fear'. "Kitrei charseh" means 'fruits of the date palm'. "Mishtarayin" means 'are spread out'. "Arkubateh" means 'his chariots'. "Daa l’daa nakshan" means 'each to each they are aligned'.
[DAN.5.7] The king commanded with force to bring the magicians, the Chaldeans, and the soothsayers. The king answered and said to the wise men of Babylon: "Whoever can read the writing and explain to me its interpretation, purple garments will he wear and a gold chain will be around his neck, and he will rule third in the kingdom." [§]
qare' mal'ka' bekhayil lehe'ala le'ashpayya' kashdayya' vegazrayya' aneh mal'ka' ve'amar lekhaakimay bavel di kol enash di yiqqreh ketavah danah ufishreh yechavinnani argovana yilbash vehamonika di dahava' al tzavareh vetalti bimalchuta yishlat.
This verse comes from the Book of Daniel, chapter 2. It details King Nebuchadnezzar’s decree to his wise men. He challenges them to both interpret a dream he had and to tell him what the dream was. He promises great reward – purple clothing and a gold chain around their necks, and rule over the kingdom – to anyone who can successfully fulfill his request. The words 'mal'ka' is used for King, referring to Nebuchadnezzar. The term 'lekhaakimay' means 'to the wise men' or 'to the magicians'.
[DAN.5.8] Decrees have come up to all the wise men of the king, and they could not read the writing or know its interpretation for the king. [§]
Edayin alilin kol hakimimei malkaa velo-kahalin ketaba lemikrea ufishrea lehodaa lemalekaa.
This verse appears to be from the Book of Daniel, written in Aramaic. "Edayin" likely refers to decrees. "Alilin" means ascended or come up. "Kol" means all. "Hakimimei" is the plural form of 'hakim' meaning wise men. "Malkaa" means king. "Velo-kahalin" means and they could not. "Ketaba" means writing. "Lemikrea" means to read. "Ufishrea" means and its interpretation. "Lehodaa" means to know. "LeMalekaa" means to the king.
[DAN.5.9] Now King Belshazzar became very pale, and his splendor changed upon him, and his nobles were terrified. [§]
Edaiyin Malkaa Belshatzar saggi mee-tevahhal vezivveehi shaneen a'lohi ve'rav-revanohee mishtabshheen.
This verse describes Belshazzar, a king, and his reaction to something. 'Edaiyin' seems to be an introductory phrase, perhaps indicating a time or circumstance. 'Malkaa' means king. 'Belshatzar' is a proper name. 'Saggi' means exalted or mighty. 'Mee-tevahhal' is a verb meaning to become pale or frightened. 'Vezivveehi' means and his splendor/brightness. 'Shaneen' means changed. 'A'lohi' means upon him. 'Ve'rav-revanohee' means and his nobles/chiefs. 'Mishtabshheen' means were disturbed/terrified.
[DAN.5.10] The queen received the words of the king and his governors to the house of drinking. I, the king, consulted, and the king said for all time, "Life! Do not fear your thoughts, and your appearance do not change." [§]
mal-kh'-ta la-khev-el mi-leh-ee mal-kha v'-rav-rev-ba-noh-hee l'-beit mish-tee-ya ah-lal-at ah-nat mal-kh'-ta v'-ah-mer-et mal-kha l'-ah-l'-meen kh'-yee al-y'-vah-h'-lookh rah-eh-yoh-nakh v'-zee-vakh al-yish-tah-noh
This verse comes from the Book of Daniel, chapter 3, verse 29. It records the declaration of King Nebuchadnezzar regarding the three men thrown into the fiery furnace. 'Mal-kh'-ta' means 'queen,' however in this context it functions as a descriptor for Nebuchadnezzar's decrees. 'La-khev-el' means 'to receive.' 'Mi-leh-ee' means 'words.' 'Mal-kha' means 'king.' 'Rav-rev-ba-noh-hee' means 'chiefs' or 'governors.' 'L'-beit mish-tee-ya' means 'to the house of drinking,' which refers to a banquet hall. 'Ah-lal-at' means 'was consulted.' 'Ah-nat mal-kh'-ta' means 'I, the king.' 'V'-ah-mer-et mal-kha' means 'and the king said.' 'L'-ah-l'-meen' means 'for all time.' 'Kh'-yee' means 'life.' 'Al-y'-vah-h'-lookh' means 'do not fear.' 'Rah-eh-yoh-nakh' means 'your thoughts.' 'V'-zee-vakh' means 'and your appearance.' 'Al-yish-tah-noh' means 'do not change.'
[DAN.5.11] Itai is a man in your kingdom who possesses the spirit of the Gods, holy within him. And in the days of your father, he shone and was understood, and wisdom like the wisdom of the Gods was found in him. And your father, King Nebuchadnezzar, had many scribes, astrologers, and Chaldeans who issued decrees; your father, the king, established the kingdom. [§]
‘itay gevar bemal’khutekh di ruh elahin qaddishin beh uvyomei avukh nahiru vesakhletanu vekhakhmah kekhakhmat elahin hishtakhah beh umalkha nevukhadnetzar avukh rav khartumin ashpin kasdayin gazrin heqimeh avukh malkha.
This verse describes a man, Itai, within the king’s kingdom who possesses the spirit of the Gods, holy within him. It states that during the king’s father’s days, this man shone and was understood, and wisdom like the wisdom of the Gods was found in him. It then mentions that the king’s father, Nebuchadnezzar, had many scribes, astrologers, and Chaldeans who issued decrees, and that the king’s father established the kingdom.
[DAN.5.12] All that concerns the spirit of abundance and understanding and knowledge, he has made known to me the interpretations of dreams, visions, and mysteries. This was found in Daniel, the king who put his name as Belteshazzar. Now Daniel will be called, and he will reveal the interpretation. [§]
kal-qovel di ruh yatirah umand’a vesakhl’tano m’fashar khelmin va’akhavayyat akhidan um’share qitrin hisht’khakha beh bedaniy’el di-malkha sam-sh’meh bel’t’shatzar ke’an daniy’el yitq’rei uf’ishra y’hakhaveh.
This verse describes Daniel being given understanding of dreams and visions. It states that Daniel was given understanding of dreams, visions, and interpretations, and that the king named him Belteshazzar, but now he will be called Daniel, and he will reveal the interpretation. The word ‘di’ means ‘of’ or ‘that’. ‘Yatirah’ is a superlative form of ‘yeter’ meaning ‘abundance’ or ‘excellence’. ‘Malkha’ means king.
[DAN.5.13] Then Daniel stood before the king. The king responded and said to Daniel, "Are you Daniel, one of the children of the exile of Judah, whom my father, the king, was from, from Judah?" [§]
Be'adayin daniyel hu'al kodam malkha aneh malkha ve'amar le'daniy'el ante hu daniy'el di min benei galuta di yehud di hayiti malkha avi min yehud.
This verse describes the king speaking to Daniel. The king acknowledges Daniel is from the exile of Judah and reminds him that his father, the former king, was also from Judah.
[DAN.5.14] And you will listen to the voice that comes to you from the spirit of the Gods within you, and it will shine, and you will understand it, and surpassing wisdom has been found in you. [§]
v'shim'ateh alayich di ruch Elohim bach v'nahiru v'sach'altanu v'chachmah yatirah hishtachah bach.
This verse describes a gifting of spirit, light, understanding, and wisdom being bestowed upon someone. 'Shim'ateh' implies attentive hearing or reception. 'Ruch Elohim' literally translates to 'the spirit of the Gods'. 'Hishtachah' signifies being found or established within.
[DAN.5.15] And now, my wise ones and my seers have come forward, concerning that which was written, they read it, and its interpretation to make known to me. And they cannot reveal the interpretation of the word to make known. [§]
uḵeʿan huʿallu qadamay ḥaḵimayyaʾ ashpayyaʾ di-ḵetavah denah yiqrōn ufišrehh lehodaʿutani ulā-kahalin pšar-miltaʾ lehahawayah.
This verse describes wise men and dream interpreters coming forward to reveal the meaning of a written dream to the king. 'uḵeʿan' functions as 'and now', 'huʿallu' means 'they have come up', 'qadamay' means 'before me', 'ḥaḵimayyaʾ' means 'my wise ones', 'ashpayyaʾ' means 'my seers', 'di-ḵetavah' means 'that was written', 'denah' means 'it', 'yiqrōn' means 'they read', 'ufišrehh' means 'and its interpretation', 'lehodaʿutani' means 'to make known to me', 'ulā-kahalin' means 'and they cannot', 'pšar-miltaʾ' means 'interpretation of the word', 'lehahawayah' means 'to make known'.
[DAN.5.16] And hear to you that you are able to provide interpretation for interpretation and writing for reading. Now, this you are able to write for reading, and its interpretation to make known to me. Purple you will wear, and the ornament of gold upon your neck, and three you will rule in the kingdom. [§]
Va’anah shimme’et ‘alaykh di-tikkul pishrin le-miphshar u-kitrin le-mishrea; ke-‘an hen tikkul khtava le-mikrea u-pishrehh le-hodu’atani argwana tilbash ve-hammonikha di-dahaba ‘al-tsavarak ve-taltah be-malkhuta tishlat.
This verse appears to be Aramaic, not Biblical Hebrew. It describes someone adorning themselves for a position of power, potentially involving writing or interpreting documents. The language focuses on garments and ornamentation associated with authority. ‘Va’anah’ is a conjunction, introducing the statement. ‘Shimme’et’ means ‘hear’ or ‘listen.’ ‘Alaykh’ means ‘to you’ or ‘upon you’. 'Di-tikkul' means 'that you are able'. 'Pishrin' means 'interpretation'. 'Le-miphshar' means 'for interpretation'. 'U-kitrin' means 'and writing'. 'Le-mishrea' means 'for reading'. 'Ke-‘an' means 'now'. 'Hen' means 'this'. ‘Khtava’ means ‘writing’. ‘Le-mikrea’ means ‘for reading’. ‘U-pishrehh’ means ‘and its interpretation’. ‘Le-hodu’atani’ means ‘to make known to me’. ‘Argwana’ means ‘purple’. ‘Tilbash’ means ‘you will wear’. ‘Ve-hammonikha’ means ‘and the ornament’. ‘Di-dahaba’ means ‘of gold’. ‘Al-tsavarak’ means ‘upon your neck’. ‘Ve-taltah’ means ‘and three’. ‘Be-malkhuta’ means ‘in the kingdom’. ‘Tishlat’ means ‘you will rule’.
[DAN.5.17] Then Daniel answered and said before the king, "May your gift be for yourself, and may you give your kingdoms to others. However, the writing was read to the king, and the interpretation I will make known." [§]
Be'adayin aneh Daniel ve'amar kedam malkah matnatach lach lehevyon unevazvyatch le'acharan hav beram ketava ekre le'malkah ufishra ahod'eneh.
This verse comes from the book of Daniel, chapter 5, verse 17. It details Daniel's response to the king after the mysterious writing appeared on the wall. 'Be'adayin' indicates 'then'. 'Uneh Daniel' means 'answered Daniel'. 'Kedam malkah' means 'before the king'. 'Matnatach lach lehevyon' indicates that the king's gift should be for himself. 'Unevazvyatch le'acharan hav' means 'and your kingdoms to others give'. 'Beram ketava ekre le'malkah' signifies 'but the writing was read to the king'. 'Ufishra ahod'eneh' translates to 'and the interpretation I will make known'.
[DAN.5.18] You, king, the Gods on high have given to Nebuchadnezzar your father, a kingdom, dominion, glory, and majesty. [§]
an-teh mal-kah eh-lah-ah ee-lah-yah mal-koo-tah oo-reh-boo-tah vee-kah-rah veh-hah-drah yeh-hav li-neh-boo-kahd-neh-tzar ah-vooch.
This verse is from Daniel 2:37. It describes the king Nebuchadnezzar receiving a kingdom and authority from 'the Gods'. 'Anteh' means 'you', addressing the king. 'Mal-kah' means 'king'. 'Elaha' means 'the God'. 'Ilayah' means 'on high'. 'Malchuta' means 'kingdom'. 'Rebutah' means 'dominion'. 'Vikarah' means 'glory'. 'Hadrah' means 'majesty'. 'Yehhav' means 'gave'. 'Nebuchadnezzar' is a proper noun. 'Avuch' means 'your father'.
[DAN.5.19] From the abundance that He gave to him, all peoples, nations, and languages were crying and trembling before His presence, for the army of Yahveh was killing, and the army of Yahveh was smiting, and the army of Yahveh was raising up, and the army of Yahveh was bringing low. [§]
oo-min-re-voo-tah dee yih-hav-leh, kol am-may-ah, oo-may-ah vee-lee-shah-nah-yah hah-voo zah-een vee-dah-ha-leen min-kee-dah-moh-hee dee-hah-vah tsah-veh hah-vah kah-tel vee-dee-hah-vah tsah-veh hah-vah mah-heh vee-dee-hah-vah tsah-veh hah-vah mah-reem vee-dee-hah-vah tsah-veh hah-vah mash-peel.
This verse describes a powerful and terrifying display of Yahveh’s authority over all nations. It details how people cried and trembled before Yahveh, who is described with repeated phrases emphasizing His power to kill, smite, raise up, and bring low. The use of 'dee' (which translates to 'that') introduces relative clauses, emphasizing qualities of Yahveh. 'Oo-min' means 'from the abundance of'. The repetition of 'tsah-veh hah-vah' indicates 'the army of Yahveh was...'
[DAN.5.20] And his heart was lifted up, and his spirit became strong, for a decree of his removal. He was removed from the throne of his kingdom, and his glory was transferred from him. [§]
uḵdī rim livbēh̄ ūruḥ̄eh̄ tiqpaṯ lahazādāh̄ hānḥaṯ min-ḵarsēʾ malḵuṯēh̄ wiqārāh̄ heʿḏīyū minēh̄.
This verse describes a king's heart being lifted up and his spirit becoming strong, leading to his removal from his throne and the transfer of his glory to another. 'Rim' implies height or elevation, and thus 'lifted up'. 'Tikpat' describes a strengthening, thus 'became strong'. 'Hazadah' signifies a warning or decree, referring to the king's removal. 'Karse' means 'throne'. 'Malchuteh' means 'his kingdom'. 'Viqarah' means 'his glory'. 'He'diyu' means 'was transferred'.
[DAN.5.21] And from the sons of mankind was a man who associated with beasts, and his heart was with animals. He dwelt with those who roamed the fields, and he ate grass like cattle. And from the dew of the heavens, rain nourished him, until he knew that the supreme God ruled over the kingdom of mankind, and until he obeys, God will establish authority over him. [§]
Oo-min-ben-ay-an-ash-a tree-d ve-liv-beh-oo im-chey-vat-a shav-vee ve-im-ar-ad-aya me-doreh es-bah ke-tor-een ye-ta-em-u-neh oo-mi-tal sh-ma-ya gish-meh-oo yitz-tab-bah ad dee ye-dah dee sha-leet el-ah-ah al-lai-yah be-mal-chut an-ash-a oo-le-man dee yitz-beh ye-ha-kem al-ay-uh.
This verse describes a man who is different, associating with animals and eating grass like cattle. He is nourished by rain from the heavens until he understands that the supreme God rules over mankind, and until he obeys, God will establish his authority over him.
[DAN.5.22] And you, Belshazzar, have not humbled your heart, because you have known that all dominion belongs to the Gods. [§]
ve-an-teh be-reh ba-el-sha-atz-ar la-ah ha-sh-pehl-teh liv-vah-chah; kol-ko-vel dee kol-deh-nah yeh-dah-tah.
This verse comes from Daniel 5:22. It is a rebuke from God, through Daniel, to Belshazzar, the king of Babylon. 've-an-teh' means 'and you'. 'be-reh' means 'blessed'. 'ba-el-sha-atz-ar' is the name of the king, Belshazzar. 'la-ah' means 'not'. 'ha-sh-pehl-teh' means 'you have humbled'. 'liv-vah-chah' means 'your heart'. 'kol-ko-vel' means 'because'. 'dee' means 'that'. 'kol-deh-nah' means 'all dominion'. 'yeh-dah-tah' means 'you have known'. Essentially, the verse states that Belshazzar did not humble his heart despite knowing that all dominion belongs to the Gods.
[DAN.5.23] And above the sight of the heavens you have been exalted, and to the powers of the house of them, they were before you, and you and your masters, you have cast your lot and to your favor, strong drink you have poured for them, and to the gods of silver and gold, copper and iron, stone which do not see and do not hear and do not know, you have praised, and to the gods of your life that are in their hand and all your ways are for them, you have not returned. [§]
ve'al marei shmaya hitromemta ulemanya diy beyteh haytiyu kadamyech ve'anteh veravrvaniych sheglatach ulchenatach chamra shatin behon ve'le'alehay kaspa udehava nechasha parzla a'a v'avna diy la-chazin ula-shamein ula-yadein shabachta ve'le'aleha diy nishmetach bideyh vechol orchatach leh la hadarta
This verse describes idolatry, specifically the worship of foreign gods made of various materials. The speaker is addressing someone who has elevated themselves above the heavens and offered libations to the gods of silver and gold, iron and stone, who cannot see, hear, or know. It concludes by noting that all their ways are for these gods and they have not returned to the true God.
[DAN.5.24] In that time, before him, a messenger bore a decree of authority, and this writing was inscribed. [§]
Be'adayin min-qodamohi shlicha passa di-yada uchtava dena reshim.
This verse appears to be Aramaic, not Hebrew, from the Book of Ezra. Breaking down the words: 'Be'adayin' - in that time; 'min-qodamohi' - before him; 'shlicha' - a messenger; 'passa' - a decree; 'di-yada' - of the hand (meaning authority); 'uchtava' - and a writing; 'dena' - this; 'reshim' - was inscribed. The verse describes a document sent by someone with authority.
[DAN.5.25] And the weighing, the writing that was writings, mena, mena, tekel, and divided. [§]
U-denah ketava dee reshim mena mena tekel u-parsîn.
This verse comes from the Book of Daniel, chapter 5, verse 25. It describes the mysterious writing that appeared on the wall during Belshazzar’s feast. "U-denah" means "and was weighed" or "and the weighing". "Ketava" means "writing". "Dee" is a relative pronoun meaning "that" or "which". "Reshim" means "writings". "Mena" appears three times, and is a unit of weight. "Tekel" is likely a verb meaning "to weigh". "U-parsîn" means "and divided". The phrase is enigmatic and symbolic, relating to judgment and the division of a kingdom.
[DAN.5.26] Judgment is the interpretation of the word, it comes from God, your kingdom, and complete it. [§]
d’nah p’shar-miltha m’nei m’nah-elaha malchuta’ch v’hashl’mah
This verse is Aramaic, not Hebrew. 'D’nah' means 'judgment'. 'P’shar-miltha' means 'interpretation of the word'. 'M’nei' means 'from'. 'M’nah-elaha' means 'from God'. 'Malchuta’ch' means 'your kingdom'. 'V’hashl’mah' means 'and complete it'. The verse is a request for a correct understanding and fulfillment of God’s kingdom.
[DAN.5.27] It is complete, its completeness in the balances, and was found lacking. [§]
tekhel, tekil-tah be-mo-az-nay-ah veh-his-teh-chah-hat khah-seer.
This verse appears to describe a weighing or measuring process, concluding with something found wanting or deficient. 'tekhel' appears to be a verb relating to completion or perfection. 'tekil-tah' is likely a related noun or participle. 'be-mo-az-nay-ah' literally means 'in balance(s)'. 'veh-his-teh-chah-hat' means 'and was found'. 'khah-seer' means lacking or deficient.
[DAN.5.28] Spread, the spreading of your kingdom, and it will be given to Media and Persia. [§]
P'res, P'risat malkhutak, vihivat l'maday u'paras.
This verse details a spreading or extending of a kingdom, specifically to Media and Persia. 'P'res' is a command form related to spreading. 'P'risat' refers to the spreading itself. 'Malkhutak' means ‘your kingdom’. 'Vihivat' signifies ‘and it was given’ or ‘and it will be given’. ‘L’maday u’paras’ means ‘to Media and Persia’.
[DAN.5.29] At that time, Belshazzar said, "They shall clothe Daniel in purple, and place a necklace of gold upon his neck, and they shall proclaim about him that he should be third in the kingdom." [§]
Be'adayin, amar Belsatzar, vehalbishu leDani'el argamana, vehamnicha diy-dahava al-tzavareh, vehachrizu alohiy diy-lehve shaliit taltah bemalchuta.
This verse describes Belshazzar commanding that Daniel be clothed in purple and have a golden necklace placed around his neck, and that it be proclaimed that he should be third in the kingdom. 'Be'adayin' means 'at that time'. 'Belsatzar' is a proper noun, the name of a king. 'Vehalbishu' means 'and they clothed'. 'LeDani'el' means 'to Daniel'. 'Argamana' means 'purple'. 'Vehamnicha' means 'and the necklace'. 'Diy-dahava' means 'of gold'. 'Al-tzavareh' means 'upon his neck'. 'Vehachrizu' means 'and they proclaimed'. 'Alohiy' means 'about him'. 'Diy-lehve' means 'that he should be'. 'Shaliit' means 'ruler'. 'Taltah' means 'third'. 'Bmalchuta' means 'in the kingdom'.
[DAN.5.30] In it, in the night, Yahveh killed Belshazzar, the king of the Babylonians. [§]
Beh beh-lei-lya k'til Bel-ash-atz-zar mal-kha Kash-day-ah.
This verse is from Daniel 5:1. "Beh" means "in it/in that". "Beh-lei-lya" means "in the night". "K'til" means "killed". "Bel-ash-atz-zar" is the name of a king. "Mal-kha" means "king". "Kash-day-ah" refers to the kingdom of Babylon, or its people. This verse states that in the night, Belshazzar, the king of Babylon, died.
DAN.6
[DAN.6.1] And Darius the Mede received the kingship, in the year sixty-two. [§]
veh-dah-ree-yah-veh mah-dah-yah-veh kah-bel mal-koo-tah keh-var shnee-neen shee-teen veh-tar-teh
This verse comes from the Book of Daniel. It states the year Darius the Mede received kingship. 'Daryavesh' is Darius, 'Madaya' is Mede, 'qabel' means 'received', 'malchuta' means 'kingship', 'k'var' means 'in the year', 'shneen' is 'years', 'shitteen' is 'sixty', and 'tarteh' is 'two'.
[DAN.6.2] A document was issued before Darius, and he established over the kingdom one hundred and twenty satraps, which should be in all the kingdom. [§]
Sh'far kodam Daryavesh v'haqim al-malkhuta la'akhasdarp'naya me'ah v'esrim di lehovon b'khal-malkhuta.
This verse describes a decree made by Darius. 'Sh'far' refers to a written document or decree. 'Kodam' means 'before' or 'in the presence of'. 'Daryavesh' is the name Darius. 'V'haqim' means 'and he established'. 'Al-malkhuta' means 'over the kingdom'. 'La'akhasdarp'naya' means 'to the satraps'. 'Me'ah v'esrim' means 'one hundred and twenty'. 'Di lehovon' means 'which should be'. 'B'khal-malkhuta' means 'in all the kingdom'.
[DAN.6.3] And Gods from among them, three chiefs, of whom Daniel was one, those who were chief of the magicians, these gave to them understanding, and the king will not be harmed. [§]
Ve-elah min-nehon sarchin telata di Daniyel chad-min-nehon di-lehvon achashdarpanaya ellein yahavin lehvon ta'ama umalkah la-lehve naizik.
This verse describes a situation involving Daniel and three other officials. 'Elah' refers to Gods or divine beings. 'Sarchin' means chiefs or commanders. 'Telata' means three. 'Di Daniyel' means of Daniel. 'Chad-min-nehon' means one of them. 'Di-lehvon' means those who are. 'Achashdarpanaya' refers to the chief of the magicians. 'Ellein' means these. 'Yahavin lehvon' means they gave to them. 'Ta'ama' means understanding or reason. 'Umalkah' means and the king. 'La-lehve' means will not be. 'Naizik' means harmed.
[DAN.6.4] My Lord Daniel judged, and he was contending with Sarchaya and Achashdarpanaya, because a superior spirit was in him, and the king did establish him over all the kingdom. [§]
Edai Daniel dana hava mitnatzach al sarchaya v’achashdarpanaya, kol qebel di ruch yatira beh, umalkah ashit lahakamuteh al kol malkhuta.
This verse describes Daniel’s ability to interpret dreams and his subsequent promotion. ‘Edai’ is a form of ‘adonai’ meaning ‘my Lord’. ‘Daniel’ is a proper name. ‘Dana’ means ‘to judge’ or ‘judge’. ‘Hava’ means ‘was’. ‘Mitnatzach’ means ‘disputing’ or ‘contending’. ‘Sarchaya’ and ‘Achashdarpanaya’ are proper names likely referring to officials. ‘Kol qebel’ means ‘because of’ or ‘due to’. ‘Ruch yatira’ means ‘a spirit of excellence’ or ‘superior spirit’. ‘Beh’ means ‘in him’. ‘Umalkah’ means ‘and the king’. ‘Ashit’ means ‘did’. ‘Lahakamuteh’ means ‘for an establishment’ or ‘for a rising’. ‘Al kol malkhuta’ means ‘over all the kingdom.’
[DAN.6.5] Now the satraps sought a fault in Daniel from the side of the kingdom, and Achashdarpenayya and the other officials desired to find a reason to condemn Daniel. But no fault or corruption could be found in him, for he was trustworthy, and no error or corruption was discovered concerning him. [§]
Edayin sarkayya va’achashdarpenayya havvu ba’ayin illah lehashkachah leDaniyel mitzad malkhuta vechal illah ushchita la-yakhelin lehashkachah chal kovel di-meheyman hu uchal shalu ushchita la-hishtachchat alovehi.
This verse describes the opposition and plotting against Daniel. ‘Edayin’ refers to the satraps. ‘Sarkayya’ and ‘Achashdarpenayya’ are proper names, likely of officials. The verse states these individuals sought a fault against Daniel from the side of the kingdom. It then emphasizes that no fault or corruption could be found in him because he was trustworthy, and no error or corruption was discovered concerning him.
[DAN.6.6] Now these powerful men were saying that it was not found with Daniel, this was revealed to him above all of them by the command of their God. [§]
Edayin gubrayya ilekh amrin di la nhashkakh ledaniy'el denah kol 'ila lahen hashkakhnah 'alohi bedat elah'eh.
This verse appears to be in Aramaic, a language closely related to Hebrew. It describes a group of powerful men declaring something was not found with Daniel, but was revealed to him above others by the command of their god. Here's a breakdown: 'Edayin' suggests 'now' or 'at this time'. 'Gubrayya' means 'powerful men'. 'Ilekh' means 'these'. 'Amrin' means 'saying' or 'declaring'. 'Di' means 'that' or 'which'. 'La nhashkakh' means 'was not found'. 'Ledaniy'el' means 'to Daniel'. 'Denah' means 'this'. 'Kol 'ila' means 'all of them' or 'everyone'. 'Lahen' means 'to them'. 'Hashkakhnah' means 'was revealed'. 'Alohi' means 'to him'. 'Bedat' means 'by the command of'. 'Elah'eh' means 'their god'.
[DAN.6.7] These satraps and Akhashtarf’naya felt about the king, and thus they said to him, “Darius, king, live forever.” [§]
Edayin sarkayya va’akhashtarf’naya illen hargishu al-malkaa veken omrin lehe dar’yavesh malkaa l’almin kh’yi.
This verse is from the Book of Daniel, written in Aramaic. "Edayin" refers to the satraps. "Sarkayya" is a proper name, a satrap. "Akhashtarf’naya" is another proper name, a treasurer. "Illen" means 'these'. "Hargishu" means 'they felt' or 'they thought'. "Al-malkaa" means 'about the king'. "Veken" means 'and thus'. "Omrin" means 'they said'. "Lehe" means 'to him'. "Dar’yavesh" is Darius, the king. "Malkaa" means 'king'. "L’almin" means 'forever'. "Kh’yi" means 'live'.
[DAN.6.8] Then all the rulers, governors, satraps, officials, and prefects gathered and said to the king, "Let a decree be made that for thirty days anyone who makes a petition to any god or man shall be thrown into the lions’ den." [§]
i-tya-a-tu kol sar-kei mal-ku-ta sig-na-ya va-a-hash-dar-pen-aya had-da-vra-ya u-pa-ha-va-ta le-qa-ya-ma qiyam mal-ka-a u-le-ta-qa-pa es-ar di kal-di-yi-ve-eh ba-u min-kal-e-lah ve-e-nash ad-yo-mim tel-a-tim la-hen mi-nach mal-ka-a yit-re-me le-gov ar-ya-va-ta.
This verse is from the Book of Daniel, chapter 6, verse 7, in the Aramaic portion of the book. It details the decree made by the satraps, governors, and other officials to the king, requesting that anyone who makes a petition to any god or man for thirty days be thrown into the lions’ den. 'Itya'atu' likely means 'they gathered'. 'Sar-kei' are the rulers, 'sig-na-ya' are the governors, 'a-hash-dar-pen-aya' are the satraps, 'had-da-vra-ya' are the officials, and 'pa-ha-va-ta' are the prefects.
[DAN.6.9] Now, the king, establish a decree and have a writing made that it not be changed, according to the law of the Medes and the Persians, that it not be altered. [§]
ke'an mal'ka teqim esara vetirshum ketava di la lehashnaya kedat-madai ufaras di-la te'dea.
This verse comes from the Book of Daniel and is written in Aramaic. 'Ke'an' means 'now'. 'Mal'ka' means 'the king'. 'Teqim' means 'establish'. 'Esara' means 'a decree'. 'Vetirshum' means 'and write'. 'Ketava' means 'a writing'. 'Di' means 'that'. 'La' means 'not'. 'Lehashnaya' means 'to change'. 'Kedat' means 'the law of'. 'Madai' means 'the Medes'. 'Ufaras' means 'and the Persians'. 'Di-la' means 'that not'. 'Te'dea' means 'it will be altered'. The verse is commanding the king to establish a decree and have it written so that it cannot be changed, following the laws of the Medes and Persians.
[DAN.6.10] All that is received, that which King Darius wrote, a decree, and he sealed it. [§]
kal-qovel d’nah mal’ka daryavesh resham ketaba ve’esara
This verse is from the Book of Ezra and describes a decree issued by King Darius. Each word is translated as literally as possible. ‘Kal-qovel’ means ‘all that is received’. ‘D’nah’ is ‘that’ or ‘which’. ‘Mal’ka’ is ‘king’. ‘Daryavesh’ is the name Darius. ‘Resham’ means ‘he wrote’. ‘Ketaba’ means ‘a writing’ or ‘a decree’. ‘Ve’esara’ means ‘and he sealed’.
[DAN.6.11] And Daniel, because he knew of writings about his house, and opened windows toward Jerusalem, and three times in the day he blessed upon his blessing and prayed and gave thanks before the God, all concerning what had been done from before his ancestors. [§]
Vedaniyel kedi yeda dirashim ktava al lebayteh vekevin ptihan leh be’ilitei, neged Yerushalem vezimin telateh beyoma hu barach al birkoheh umtzaley umodeh k’dam elahaeh kol k’vel di hava aved min kadmat d’nah.
This verse describes Daniel knowing about writings concerning his home, and opening windows towards Jerusalem. It states he blessed his God three times a day, praying and giving thanks before the God of his ancestors for all that had been done.
[DAN.6.12] At that time, the mighty men felt and forgot, and Daniel requested and pleaded before the God. [§]
Edaiyn goobrayah illech har'gishu v'haschachu ledaniy'el ba'a umitchannan kodam elah'eh.
This verse describes men feeling and forgetting, and Daniel requesting and pleading before a god. Breaking it down: 'Edaiyn' is a form of 'that time' or 'then'. 'Goobrayah' means 'men, mighty ones, or strong ones'. 'Illech' is 'to them'. 'Har'gishu' means 'they felt'. 'V'haschachu' means 'and they forgot'. 'Ledaniy'el' means 'to Daniel'. 'Ba'a' means 'he requested'. 'Umitchannan' means 'and he pleaded'. 'Kodam' means 'before'. 'Elah'eh' means 'the God'.
[DAN.6.13] Then come close and say before the king concerning the decree of the king: Is it not a decree that anyone who makes a request of any god other than the king for thirty days shall be thrown to the lions? The king answered and said: The matter is established according to the law of Media and Persia which cannot be altered. [§]
Baydayin k'rivu v'amrin kodam malkha al esar malkha haloa esar reshamta di kol anash di yiv'eh min kol elah veanash ad yomim t'latim lahen minakh malkha yit'rema l'gov aryata una malkha v'amar yatziva milta k'dat maday u'paras di la te'dea.
This verse describes a decree issued by a king. People are summoned to hear it. The decree concerns anyone who makes a request of any god other than the king for thirty days. Those who do so will be thrown to lions. The king confirms the decree, stating that it is an established law of Media and Persia which cannot be altered.
[DAN.6.14] Then they answered and said before the king, that Daniel, who is from the exiles of Judah, does not give you, O king, any reason for complaint, nor does he break the decree that you established. They requested three days to consider his request. [§]
Baydain ano v'amrin k'dam mal'ka di Daniyel di min-b'nei galuta di Y'hud la-sam alaycha mal'ka t'em v'al-esara di reshamta v'zimnin t'lata b'yoma ba'a ba'uteh.
This verse is from the Book of Daniel, chapter 3, verse 27. It describes the advisors reporting to the king regarding Daniel, who is from the exile of Judah. They state that Daniel does not give the king any reason for complaint, nor does he break the decree. They request three days to consider the matter.
[DAN.6.15] My Lord, the king, as the matter was heard, exalted him in fire, and upon Daniel he put worthlessness for their destruction. And even to the height of the sun he was striving for their deliverance. [§]
Edain malkaa kedi miltaa shma Sagia be-esh alohii ve-al Daniyel sam bal leshizabuteh ve-ad me-alei shimshaa hava mishtadar lehatsaluteh.
This verse is from the Book of Daniel (3:22) in Aramaic. 'Edain' is a form of 'Adonai', meaning 'my Lord'. 'Malkaa' means 'king'. 'Kedi' means 'as', 'miltaa' means 'word' or 'matter'. 'Shma' means 'heard'. 'Sagia' means 'high', or 'exalted'. 'Be-esh' means 'in fire'. 'Alohii' is a plural form of 'El', and refers to 'the Gods'. 'Ve-al Daniyel' means 'and upon Daniel'. 'Sam' means 'put' or 'placed'. 'Bal' means 'worthless' or 'of no value'. 'Leshizabuteh' means 'for his/their destruction'. 'Ve-ad me-alei shimshaa' means 'and even to the height of the sun'. 'Hava mishtadar' means 'was striving'. 'Lehatsaluteh' means 'for his/their deliverance'.
[DAN.6.16] At that time, the mighty ones felt this about the king, and they said to the king, “Know, O king, that the law of Media and Persia is that every decree and establishment that the king establishes cannot be changed.” [§]
Be'adayin gubrayya ilekh hargishu al-malkha ve'omrin le-malkha da'a malkha di-dat le-Maday u-Paras di-khol-esar u-qiyam di-malkha yehakeim la-hashnaya.
This verse comes from the Book of Daniel. 'Be'adayin' means 'at that time'. 'Gubrayya' refers to 'the mighty ones'. 'Ilekh' means 'to you'. 'Hargishu' means 'feel/sense'. 'Al-malkha' means 'about the king'. 'Ve'omrin' means 'and they say'. 'Le-malkha' means 'to the king'. 'Da'a malkha' means 'know, O king'. 'Di-dat' means 'the law'. 'Le-Maday u-Paras' refers to 'to Media and Persia'. 'Di-khol-esar u-qiyam' means 'all decree and establishment'. 'Di-malkha yehakeim' means 'that the king establishes'. 'La-hashnaya' means 'to change'. The verse speaks of the powerful ones sensing something about the king and informing him of a law of Media and Persia that cannot be altered.
[DAN.6.17] At that time the king said, "I make a decree that Daniel may be thrown into the pit of the lions." Then the king answered and said to Daniel, "Your God that you serve regularly, he will deliver you." [§]
Be'adayin malkaa amar vehaytio leDaniel uremmo legubba di aryavata. Aaneh malkaa veamar leDaniel elahach di anteh palach-leh bitdira hoo yeshezbinach.
This verse comes from the Book of Daniel. 'Be'adayin' means 'at that time.' 'Malkaa' means 'the king.' 'Amar' means 'said.' 'VeHaytio' means 'and I made a decree.' 'LeDaniel' means 'to Daniel.' 'Uremmo' means 'and may they throw.' 'Legubba' means 'to the pit.' 'Di aryavata' means 'of the lions.' 'Aaneh' means 'answered.' 'Elahach' means 'your God.' 'Di anteh' means 'that you.' 'Palach-leh' means 'serve him.' 'Bitdira' means 'regularly.' 'Hoo yeshezbinach' means 'he will deliver you.'
[DAN.6.18] And you will be a sharp stone, and it will be placed upon the mouth of a pit, and the king will seal it with his ring, and with the ring of the nobles, that the decree shall not be changed by Daniel. [§]
veheyita even chada vesumat al-pum guba vechatmeh malkah beizketeh ubeizkat ravravanohī di la-tishnea tzvu bedaniel.
This verse describes a decree being sealed. 'veheyita' means 'and you will be'. 'even chada' means 'a sharp stone'. 'vesumat' means 'and it will be placed'. 'al-pum guba' means 'upon the mouth of a pit'. 'vechatmeh malkah' means 'and the king will seal'. 'beizketeh' means 'with his ring'. 'ubeizkat ravravanohī' means 'and with the ring of the nobles'. 'di la-tishnea tzvu' means 'that the decree shall not be changed'. 'bedaniel' means 'by Daniel'. The overall meaning indicates a sealed decree that cannot be revoked, likely intended to prevent any intervention by Daniel.
[DAN.6.19] Then the king went to his palace, and a good garment was not put upon him, and his appearance was not pleasing before him, and his years were not pleasing upon him. [§]
edayin azal malkaa lehekleeh ubat tvat vedachvan la-han’el qadamohhee veshnateh nadat alovee
This verse describes a king going to his palace, and his garments were not put on, and his appearance was not pleasing. Each word is translated as literally as possible, focusing on the core meaning. ‘Edayin’ is a temporal marker, roughly meaning ‘then’ or ‘at that time’. ‘Azal’ means ‘went’. ‘Malkaa’ means ‘king’. ‘Lehekleeh’ means ‘to his palace’. ‘Ubat’ means ‘and a garment’. ‘Tvat’ means ‘good’. ‘Vedachvan’ means ‘and his appearance’. ‘La-han’el’ means ‘not pleasing’. ‘Qadamohhee’ means ‘before him’. ‘Veshnateh’ means ‘and his years’ (often used idiomatically for appearance). ‘Nadat’ means ‘pleasing’. ‘Alovee’ means ‘upon him’.
[DAN.6.20] In the time of the king, with commands, he will rise in brightness, and in haste he went to the pit of lions. [§]
Be'adayin malkaa bishparpara yqoom benaghaa uvehithbehala legubaa diy-aryavataa azal.
This verse is from the Book of Daniel, chapter 6, verse 24. "Be'adayin" means "in the time of". "Malkaa" means "the king". "Bishparpara" means "with commands". "Yqoom" means "he will rise". "Benaghaa" means "in brightness". "Uvehithbehala" means "and in haste". "Legubaa" means "to the pit". "Diy-aryavataa" means "of lions". "Azal" means "he went".
[DAN.6.21] As he drew near to the pit, the king answered to Daniel in a sorrowful voice, "Daniel, servant of the living God, was your God, whom you serve continually, able to deliver you from the lions?" [§]
ukhmikreveh leguba ledanieyl bekhal atziyv za'ik aneh malkha veamar ledanieyl danieyl aved elaha khaya elahakh di anteh palakh leh bitdirah haykhil lesheyzavuthakh min aryavata.
This verse is from the Book of Daniel, chapter 6, verse 23. It describes the king's response to Daniel's survival in the lion's den. 'ukhmikreveh leguba' means 'as he drew near to the pit'. 'ledanieyl bekhal atziyv za'ik aneh malkha' translates to 'the king answered in a sorrowful voice to Daniel'. 'aved elaha khaya' means 'servant of the living God'. 'elakh di anteh palakh leh bitdirah' means 'your God whom you serve continually'. 'haykhil lesheyzavuthakh min aryavata' translates to 'was able to deliver you from the lions'.
[DAN.6.22] Indeed, Daniel, the king spoke with you concerning eternal life. [§]
Edaiin Daniyel im-mal'ka malil mal'ka le'almin chiyi.
This verse comes from the book of Daniel. "Edaiin" is a form of 'adan' meaning 'to decree' or 'to judge', and here is used as a vocative, addressing Daniel. "Daniyel" is the name Daniel. "im-mal'ka" means 'with the king'. "malil" means 'spoke'. "mal'ka" means 'the king'. "le'almin" means 'forever'. "chiyi" means 'life'. Therefore the verse addresses Daniel, stating the king spoke to him about eternal life.
[DAN.6.23] The Gods sent a messenger and shut the mouth of the lion, and no harm came to me at all, because righteousness was found before them. And also, the king did not bind me. [§]
Elohim shalach malacheh usagar pum aryavata vela chabluni kol-kebel di kadamohie zachu hishtachah li veaf kadamayka malkah chavulah la avdet.
This verse describes an event where the Gods sent a messenger and shut the mouth of the lion, and no harm came to the speaker. It emphasizes that this outcome was due to the righteousness that was before the Gods, and no binding was done by the king to the speaker.
[DAN.6.24] At that time, the king, exalted and good, said to Daniel, "Throw him into the pit!" And Daniel was lifted from the pit, and no rope was found on him, because he believed in the Gods. [§]
Be'adayin malkaa saggi ta'ev alohiy veledaniy'el amar lehan'sakah min-gubbaa vehu'sak daniy'el min-gubbaa vechol cheval la'hishtekach beh di heymin be'elahim.
This verse describes the king's reaction to Daniel being unharmed in the lions’ den. 'Be'adayin' indicates 'at that time'. 'Malkaa' means 'the king'. 'Saggi' means 'exalted'. 'Ta'ev' is 'good'. 'Alohiy' means 'his God'. 'Veledaniy'el' means 'and to Daniel'. 'Amar' means 'said'. 'Lehan'sakah' means 'to throw'. 'Min-gubbaa' means 'from the pit'. 'Vehu'sak' means 'and he was lifted'. 'Vechol cheval' means 'and no rope'. 'La'hishtekach' means 'was found'. 'Beh' means 'in him'. 'Di heymin' means 'that they believed'. 'Be'elahim' means 'in the Gods'.
[DAN.6.25] And the king said, "Let these men who ate the portion of Daniel be thrown to the pit of the lions!" They, their sons, and their wives did not die in the land of the pit until the lions ruled over them, and all their possessions were crushed. [§]
Va'amar mal'kha v'haytiyu guvrayya ellekh di-akh'lu qartsohi di Dani'el ul'gov aryavata r'mo in'nun beneihon u'nesheihon v'la-meto l'ar'it guva ad di-sh'litu behon aryavata v'khal-garmeihon ha-d'ku.
This verse describes the fate of those who plotted against Daniel. 'Mal'kha' means 'the king.' 'Guvrayya' means 'men' or 'heroes.' 'Ellekh' means 'these.' 'Di-akh'lu' means 'who ate.' 'Qartsohi' refers to a portion or delicacies. 'Dani'el' is the proper name, Daniel. 'Ul'gov' means 'to the pit' or 'to the lions.' 'Aryavata' means 'the lions.' 'R'mo' means 'they threw.' 'In'nun' means 'they.' 'Beneihon' means 'their sons.' 'U'nesheihon' means 'and their wives.' 'V'la-meto' means 'and did not die.' 'L'ar'it guva' means 'to the land of the pit.' 'Ad di-sh'litu behon aryavata' means 'until the lions ruled over them.' 'V'khal-garmeihon ha-d'ku' means 'and all their possessions were crushed.'
[DAN.6.26] In that time, Darius the king wrote to all peoples and nations, and to their languages, those who dwell in all the land: may your peace increase. [§]
Be'adayin Daryavesh malcha ketav lekol-ammai umaiya velishnayaya di-di'arin bekhol-area shlamechon yisge'
This verse is from the Book of Ezra, chapter 4, verse 20. It describes a letter written by Darius the king to all the peoples of his empire. 'Be'adayin' indicates 'in that time', 'Daryavesh' is Darius, 'malcha' means king, 'ketav' is wrote, 'lekol-ammai' is to all peoples, 'umaia' is nations, 'velishnayaya' is and their languages, 'di-di'arin' is those who dwell, 'bekhol-area' is in all the land, 'shlamechon' is their peace, and 'yisge'' is may it increase.
[DAN.6.27] From my presence let a standard be set, that in all my dominion and kingdom everyone who speaks against the God of Daniel will be terrified and cast out. Because He is the living God, and He endures forever, and His kingdom will not be destroyed, and His dominion has no end. [§]
min-koda-mai shisim te'em, di be-chol-shal-tan mal-chu-ti le-ho-von za'in ve-da-cha-lin min-koda-m e-la-heh di-da-ni-yel, di-hu e-la-ha cha-ya ve-ka-yam le-al-min, u-mal-chu-teh di-la tit-cha-val, ve-shal-ta-neh ad-so-fa.
This verse describes a decree issued by a king. It speaks of setting a taste (or standard) in all his dominion and kingdom, so that all who speak against the God of Daniel will be terrified and cast out. It emphasizes the everlasting nature of God's kingdom and its permanence. 'Taste' in this context likely refers to a policy or judgment.
[DAN.6.28] The one who delivers and saves, and who did a deed for Daniel, and you will marvel in the heavens and on the earth, because the one who delivers delivered Daniel from the hand of the lions. [§]
mesheeziv u’matzil ve’aved atin vetimheeen bishmaya u’ve’ar’a dee sheeziv ledanee’el min yad aryavata
This verse describes God delivering Daniel from the lions. ‘Mesheeziv’ and ‘sheeziv’ relate to delivering or rescuing. ‘Matzil’ also means to deliver or save. ‘Aryavata’ refers to lions. The verse affirms God's power in both heaven and earth.
[DAN.6.29] And Daniel prospered in the kingdom of Darius and in the kingdom of Cyrus of Persia. [§]
Ve-daniyel denah hatzlach be-malchut daryavesh u-be-malchut koresh parsaya.
This verse describes Daniel prospering under the reigns of Darius and Cyrus. 'Ve' means 'and'. 'Daniyel' is the name Daniel. 'Denah' is a form of the word for 'judgement' but is used here to mean 'prosperity' or 'success'. 'Hatzlach' is also 'success'. 'Be-malchut' means 'in the kingdom'. 'Daryavesh' is the name Darius. 'U-be-malchut' means 'and in the kingdom'. 'Koresh' is the name Cyrus. 'Parsaya' refers to Persia.
DAN.7
[DAN.7.1] In the first year of Belshazzar, king of Babel, Daniel had a dream and visions entered his head while he was lying on his bed. At that time, Daniel wrote down the essence of the words, he said. [§]
bishnat ḥadah levelsaṣar melekh bavel daniyel ḥelem ḥezah veḥezvey re’asheh ‘al-mishkeveh beyadayin ḥelma ketav resh millin amar.
This verse begins by stating the year in which the dream occurred, during the reign of Belshazzar, the king of Babel. It then states that Daniel had a dream and visions in his head while lying in bed. Finally, it states that Daniel wrote down the main points of the dream.
[DAN.7.2] Daniel answered and said, "Behold, I saw in a vision with the night, and behold, four spirits of the heavens were emerging to the great sea." [§]
aneh daniy'el ve'amar chazeh havayti bechezvi im-leylya va'aru arba' ruchay shmayya megiachin leyam raaba.
This verse comes from Daniel 7:2. "Aneh" means 'answered'. "Daniy'el" is 'Daniel'. "Ve'amar" means 'and said'. "Chazeh" means 'behold'. "Havayti" means 'I saw'. "Bechezvi" means 'in a vision'. "Im-leylya" means 'with the night'. "Va'aru" means 'and behold'. "Arba'" means 'four'. "Ruchay" means 'spirits of'. "Shmayya" means 'the heavens'. "Megiachin" means 'emerging'. "LeYam" means 'to the sea'. "Raaba" means 'great'.
[DAN.7.3] And four living creatures, great, ascended from the sea, each different from each. [§]
veh-ar-bah khay-van rav-rav-an sal-kan min-yam-mah shahn-yahn dah ah min dah.
This verse describes four living creatures arising from the sea. "Arbah" means four. "Khayvan" means living creature. "Rav-rav-an" is a reduplication signifying abundance and can be understood as 'great'. "Sal-kan" means they arise or ascend. "Min-yam-mah" means from the sea. "Shahn-yahn dah ah min dah" means 'each different from each'.
[DAN.7.4] From the east, it was like a lion, and it had wings of an eagle to it. I saw until its wings were plucked, and it was lifted from the earth and stood upon its feet like a human, and a human heart was given to it. [§]
Kadmayta k'arye v'gafin di-neshar lah, chaze havit ad di-m'ritu gappayah u-ntilat min-ar'a v'al-raglayin ke'enash hakimata ul'vav enash yehib lah.
This verse describes a vision of a beast. 'Kadmayta' seems to be a descriptive term meaning 'from the east' or 'ancient'. 'K'arye' means 'like a lion'. 'Gafin di-neshar' means 'wings of an eagle'. 'Lah' means 'to it'. 'Chaze havit' means 'I saw'. 'Ad di-m'ritu gappayah' means 'until its wings were plucked'. 'U-ntilat min-ar'a' means 'and lifted from the earth'. 'V'al-raglayin ke'enash hakimata' means 'and stood upon its feet like a human'. 'Ul'vav enash yehib lah' means 'and a human heart was given to it'.
[DAN.7.5] And I beheld another beast, resembling a bear, and to a leopard it stood. And it had three things in its mouth between its teeth, and they said to it, "Arise and eat much flesh." [§]
va’aru cheevah achree tin’yanah dam’yah le’dov u’li’shtar-chad ha’kimat ut’lat ‘il’een be’pummah bein shin’ahv v’khen am’reen lah kumee achulee be’sar sag’gi
This verse describes a vision of four beasts. The first beast is like a lion, the second like a bear, the third like a leopard, and the fourth is terrifying and powerful. This part of the verse focuses on the bear-like beast. ‘aru means ‘saw’ or ‘beheld’. cheevah is ‘beast’. achree means ‘another’ or ‘after’. tin’yanah means ‘bear’. dam’yah means ‘resembled’. le’dov means ‘to a bear’. u’li’shtar-chad means ‘and to a leopard’. ha’kimat means ‘it stood’. ut’lat ‘il’een means ‘and had three’. be’pummah means ‘in its mouth’. bein shin’ahv means ‘between its teeth’. v’khen am’reen lah means ‘and they said to it’. kumee means ‘arise’. achulee means ‘eat’. be’sar sag’gi means ‘fleshy meat’ or ‘much flesh’.
[DAN.7.6] In the fourth year, this was, and I saw after a leopard, and to it were bodies of four birds upon its back. And four heads to the living creature, and Yahveh gives to it power. [§]
ba'atar d'nah hazeh havyeh va'aru ahari kinmar v'lah gapin arba di-of al-gabah yahveh y'hib lah.
This verse describes a vision of a creature. 'Ba'atar d'nah' means 'in the fourth year'. 'Hazeh' means 'this'. 'Havyeh' is the past tense of 'to be', meaning 'was'. 'Va'aru' means 'and saw'. 'Ahari' means 'after'. 'Kinmar' means 'leopard'. 'V'lah' means 'and to it'. 'Gapin' means 'bodies'. 'Arba' means 'four'. 'Di-of' means 'of birds'. 'Al-gabah' means 'upon its back'. 'Yahveh' is the divine name. 'Y'hib lah' means 'He gives to it'.
[DAN.7.7] After these things, I saw in visions of the night, and behold, a fourth beast, fearsome and terrifying and very strong, with iron teeth that devoured and crushed, and its feet trampled everything. And it was different from all the other animals that had been before it, and it had ten horns. [§]
ba'athar d'nah khazeh hawyeet b'khazvei leilya va'aru khyvah r'vi'ayah d'khila ve'im'tani ve'taqifa yatira v'shinnayim di-parzel lah rab'rban akh'lah u'mad'qah u'sh'ara b'raglayeh raf'sah ve'hiya m'shanyeh min-kol-khiyvata di qadamayah ve'qarnayin asar lah.
This verse describes a vision seen during the night. It depicts a terrifying beast with immense power, iron teeth that devour and crush, and feet that trample. The beast is unlike any other animal seen before it and has ten horns.
[DAN.7.8] I was observing, and behold, a later, smaller horn ascended between them. And three of the former horns were uprooted from before it. And behold, this horn had eyes like the eyes of a man, and a mouth speaking great things. [§]
mishtakhal havait beqarnayya va'alu keren achari ze'irah silqata beineihen utelat min-qarnayya qedmayata et'aqarov min-qodamav va'alu ayinim ke'ayinei anasha beqarna-da ufum memalil ravravan.
This verse describes a vision involving a ram with horns. 'Mishtakhal' indicates observation or contemplation. 'Havait' means 'I was'. 'Qarnayya' means horns. 'Va'alu' means 'and behold'. 'Keren achari ze'irah' means 'a later, smaller horn'. 'Silqata' means 'ascended'. 'Beineihen' means 'between them'. 'Utelat' means 'and three'. 'Qedmayata' means 'former'. 'Et'aqarov' means 'were uprooted'. 'Min-qodamav' means 'from before it'. 'Ayinim ke'ayinei anasha' means 'eyes like the eyes of a man'. 'Pum memalil ravravan' means 'a mouth speaking great things'.
[DAN.7.9] Behold, I was seeing until thrones were cast, and the ancient of days was sitting. His clothing was like snow, white, and the hair of his head was like clean wool. The throne of him had flames of light, and its wheels were burning light. [§]
khazeh havay ot ad di kar savan remiyu ve atik yomin yeviv lebusheh kitlag khivar u se'ar resheh ka amar neke'a kar seyeh shvivin di nur gal gillohiy nur dalik.
This verse describes a vision of someone seated on a throne. 'Khazeh' means 'behold' or 'see'. 'Havay' is the imperfect form of 'to be', often used as 'was'. 'Kar savan' refers to a throne. 'Remiyu' is 'they cast' or 'they place'. 'Atik yomin' means 'ancient of days'. 'Yeviv' means 'he sits'. 'Lebusheh' is 'his clothing'. 'Kitlag' means 'like snow'. 'Khivar' means 'white'. 'Se'ar resheh' means 'hair of his head'. 'Ka amar' means 'like wool'. 'Neke'a' means 'clean'. 'Kar seyeh' means 'throne of him'. 'Shvivin' means 'flames'. 'Di nur' means 'of light'. 'Gal gillohiy' means 'its wheels'. 'Nur dalik' means 'burning light'.
[DAN.7.10] A river of light goes forth and issues from before the Gods. Thousands of thousands serve it, and myriads upon myriads stand before it. Judgment will sit, and books will be opened. [§]
nehar di-nur nageid venafek min-kodamohi elef alfim yeshamshuneh veribo rivavan kadamohi yekumun dina yetiv vesifrin p'tichu.
This verse describes a river of light flowing from the presence of the Gods. It details a vast number of beings – thousands of thousands and myriads of myriads – attending to it. The Gods will sit in judgment, and books will be opened.
[DAN.7.11] I saw formerly from a sound of great abundance which a horn proclaims. I saw until the killing of the animal and its body was destroyed, and it gave a flame of fire. [§]
khazeh havay be'adayin min-qal millaya rabrabata di qarna memaleh khazeh havay ad di qetilat heyvata vehuvad gishma vehivabat liqdat esha
This verse describes a vision seen. 'Khazeh havay' means 'I saw'. 'Be'adayin' implies 'in the past' or 'formerly'. 'Min-qal millaya rabrabata' means 'from a sound of great abundance'. 'Di qarna memaleh' means 'which a horn proclaims'. 'Ad di qetilat heyvata' means 'until the killing of the animal'. 'Vehuvad gishma' means 'and its body was destroyed'. 'Vehivabat liqdat esha' means 'and it gave a fire flame'.
[DAN.7.12] And the remaining animals ruled, and their lives were lengthened to a time and an age. [§]
u'sh'ar heyvata he'ediyu shlatanhon ve'arkha behayyin yehibat lehon ad-zeman ve'iddan.
This verse describes the remaining animals and how they ruled. It states that their lives were lengthened to a time and an age. "Sh'ar" means "remaining". "Heyvata" means "animals". "He'ediyu" means "they ruled". "Shlatanhon" means "their rule". "Ve'arkha" means "and lengthened". "Behayyin" means "in lives". "Yehibat" means "was given". "Lehon" means "to them". "Ad-zeman" means "to a time". "Ve'iddan" means "and an age".
[DAN.7.13] Behold, I was seeing in visions of the night, and I saw with clouds of the heavens. Like a son of man he was, and ancient of days was his throne, and they drew near to him. [§]
khazeh havay bekhazvey leylia va’aru im-ananey shamaya k’var enash ateh havah ve’ad-atik yomaya metah u’kedamohi hak’rvuhy
This verse describes a vision. 'Khazeh' means 'behold' or 'see'. 'Havay' is the verbal form of 'to be'. 'Bekhazvey leylia' means 'in visions of the night'. 'Va’aru' means 'and I saw'. 'Im-ananey shamaya' is 'with clouds of the heavens'. 'K’var enash' means 'like a son of man'. 'Ateh havah' means 'you were'. 'Ve’ad-atik yomaya' means 'and ancient of days'. 'Metah' means 'his throne'. 'U’kedamohi hak’rvuhy' means 'and they drew near to him'.
[DAN.7.14] And to him he gives dominion, and glory, and kingship, and all peoples, nations, and languages will worship him. His dominion is an everlasting dominion, which will not pass away, and his kingship, which will not be overthrown. [§]
ve-leh yihiv shaltan ve-yikar u-mal’khu ve-khol ‘am-may-ya um-may-ya ve-lish-nay-ya leh yif-le-khun shaltaneh shaltan ‘alam di-la ye’deh u-mal’khuteh di-la tit-khaval.
This verse describes the giving of dominion, glory, and kingship to someone, and the worship of them by all peoples, nations, and languages. Their dominion is an everlasting dominion, and their kingdom will not be destroyed.
[DAN.7.15] My exhaustion of spirit, I, Daniel, was astonished in a vision, and the visions of my head terrified me. [§]
etkriat ruhi anah daniyel begoa nidneh vehezvei reishi yebahalunni
This verse consists of several words. "Etkriat" is a form of the verb meaning "my exhaustion" or "my weariness". "Ruhi" means "my spirit". "Anah" means "I". "Daniyel" is the name Daniel. "Begoa" means "in a vision". "Nidneh" means "I was astonished". "Vehezvei" means "and the visions". "Reishi" means "of my head". "Yebahalunni" means "they terrified me". This verse expresses Daniel's emotional and physical state after experiencing a vision.
[DAN.7.16] Closeness approached to one of the ancient ones, and a foundation was established from him upon all the land. And he said to me, "He will reveal the meaning of the words to me." [§]
kir-bet al-chad min-qa-a-ma-yah, ve-ya-tzi-vah ev-eh-a-min-eh al-kol-de-nah, va-a-mar-lee u-feshah mil-lah-yah yeh-veh-doh-eh-nah-nee.
This verse describes a closeness to one of the ancient ones, and a firm foundation being taken from him upon all the land. The ancient one then speaks to the person, saying that he will explain the meaning of the words to them.
[DAN.7.17] These beasts are great that are four. Four kings will arise from the earth. [§]
ileen heyvata ravrivata dee eenin arba arba malchin yekumon min ar'a.
This verse describes beasts and kings arising from the earth. "ileen" means 'these'. "heyvata" means 'beasts'. "ravrivata" means 'great'. "dee" means 'that'. "eenin" means 'are'. "arba" means 'four'. "malchin" means 'kings'. "yekumon" means 'will arise'. "min" means 'from'. "ar'a" means 'the earth'.
[DAN.7.18] And they will receive the kingdom of the holy superiors, and they will improve the kingdom until the world, and until worlds of worlds. [§]
vee-kahb-beh-loon mahl-koo-tah kah-deesh-ay eh-lee-yo-neen veh-yah-has-noon mahl-koo-tah ahd-ah-lam-ah veh-ahd ah-lahm ah-lah-mai-yah
This verse speaks of receiving a kingdom of holy superiors and that kingdom being improved until the world and beyond, even unto worlds of worlds. 'vee' is 'and', 'kahb-beh-loon' is 'they will receive', 'mahl-koo-tah' is 'kingdom', 'kah-deesh-ay' is 'holy ones', 'eh-lee-yo-neen' is 'superiors', 'veh' is 'and', 'yah-has-noon' is 'they will improve', 'ahd-ah-lam-ah' is 'until the world', 'veh' is 'and', 'ahd ah-lahm ah-lah-mai-yah' is 'until world(s) of worlds'.
[DAN.7.19] And then, a setting for the army against the beast, the fourth, which was second from all of them. It inspired greater fear, its teeth of iron and its claws of a serpent. It ate fine flour and the remainder it crushed with its feet. [§]
Edai tsvit leyatzava al-chevyata revia'yata di-hawat shanya min-kolhon dechila yatira shinayah di-parzel vetifraya di-nachash achla madaka ushara beregleih rafsa.
This verse describes a vision, likely symbolic, from the book of Daniel. It details a beast with unusual characteristics. 'Edai' appears to be a temporal marker, perhaps 'and then' or 'now'. 'Tsvit' suggests establishing or setting something. 'Leyatzava' means 'for the army' or 'for warfare'. 'Chevyata' translates to 'the beast'. 'Revia'yata' signifies 'the fourth'. 'Di-hawat' means 'which was'. 'Shanya' means 'second'. 'Min-kolhon' means 'from all of them'. 'Dechila' means 'fear'. 'Yatira' means 'more'. 'Shinayah' means 'its teeth'. 'Di-parzel' means 'of iron'. 'Vetifraya' means 'and its claws'. 'Di-nachash' means 'of a serpent'. 'Achla' means 'it ate'. 'Madaka' is a type of food or grain. 'Ushara' means 'and the remainder'. 'Beregleih' means 'with its feet'. 'Rafsa' means 'it crushed'.
[DAN.7.20] And on its horns were ten, which were on its head, and another which ascended, and three fell before it. And the horn which remained and eyes to it, and a mouth speaking noisy things, and its appearance was great from its companions. [§]
ve'al karnaya asar di bereasha uv'achari di silqat unefalov min-kudamya telat vekarna dichen ve'ayinim lah ufum memalil ravrevavan vechezvaha rav min-chavratah
This verse describes a vision of a ram with horns. 'Karnaya' means horns. 'Asar' means ten. 'Bereasha' means its head. 'Achari' means another. 'Silqat' means it ascended. 'Nefalov' means they fell. 'Kudamya' means before it. 'Telat' means three. 'Dichen' means thin. 'Ayinim' means eyes. 'Lah' means to it. 'Fum' means mouth. 'Memalil' means speaking. 'Ravrevavan' means noisy. 'Chezva' means its appearance. 'Rav' means great. 'Chavratah' means its companions.
[DAN.7.21] Behold, I was seeing and a horn of it made battle with the holy ones, and it was able against them. [§]
khazeh havay v’karna d’ken avdah krav im-kadishin v’yakhla l’hon.
This verse is from the Book of Daniel, chapter 7. ‘Khazeh’ means ‘behold’ or ‘see.’ ‘Havay’ is the imperfect form of ‘to be,’ which we translate as ‘was.’ ‘Karna’ means ‘horn.’ ‘D’ken’ means ‘of it’ or ‘its.’ ‘Avdah’ means ‘made’ or ‘did.’ ‘Krav’ means ‘battle’ or ‘war.’ ‘Im-kadishin’ means ‘with the holy ones.’ ‘Yakhla’ means ‘was able’ or ‘prevailed.’ ‘L’hon’ means ‘against them.’ The verse describes a vision of a horn making war against the holy ones and overcoming them.
[DAN.7.22] Until the time, the Ancient of Days gives judgment to the holy ones of the Most High, and the time comes, and the kingdom is given to the holy ones. [§]
ad di-ata atik yomaya, ve-dina yehib le-kadishei elyoneen, ve-zimna meta, u-malchuta hechsinu kadishin.
This verse appears to be from the Book of Daniel, chapter 7, verse 22. It describes a judgment scene. "ad di-ata" means "until the time". "atik yomaya" means "ancient of days". "ve-dina yehib" means "and the judgment gives". "le-kadishei elyoneen" means "to the holy ones of the Most High". "ve-zimna meta" means "and the time comes". "u-malchuta hechsinu kadishin" means "and the kingdom is given to the holy ones".
[DAN.7.23] Thus says the living creature of the fourth kind: A kingdom of the fourth will be in the land that hates from all kingdoms, and it will eat all the land, and it will crush it, and it will break it. [§]
ken amar chivyata revia malchu revia teheva bearah di tishnea min kol malchvatah veteuchal kol areah utedushinnah vetadkinah
This verse describes a fourth beast, representing a fourth kingdom, which will be different from all other kingdoms. It will devour the entire earth, crush it, and break it into pieces.
[DAN.7.24] And projections of ten from her kingdom, ten kings will arise, and another will arise after them, and he will hate the former ones, and three kings he will humble. [§]
vekarneya asar minnah malkutaah asarah malkhin yekumun ve'akharan yekum akharayhon vehoo yishnea min-kedmayeya utlatah malkhin yehasphil.
This verse describes a succession of kingdoms and a final kingdom that will be different from the previous ones. 'Karnayim' is often translated as 'horns,' but literally means 'corners' or 'projections'. It symbolizes power or kingdoms. 'Malkutaah' means 'her kingdom', referring to the initial power source. 'Malkhin' means 'kings'. 'Kedmayeya' means 'the former ones'. 'Yehasphil' means 'will humble'.
[DAN.7.25] And words against the highest he will speak, and to the holy of the highest he will wear away. And he will consider times and law for a second time, and it will be given into his hand until a time, times, and half a time. [§]
u'milin l'tzad ilaya yimalel u'l'kadishei elyonin yibalea vi'sabar l'hasnaya zimnin v'dat vi'tayahavon bideyh ad-idan v'idanin u'pleg idan.
This verse describes a speaking and a wasting away, along with a consideration of times and law, and a giving into a hand until a time, times, and half a time. The words 'ilaya' and 'elyonin' are related, both suggesting 'highest' or 'supreme'. 'Bideyh' is a construct state implying 'in the hand of'. 'Pleg' means 'half'.
[DAN.7.26] And judgement will be established, and its rule will be a delight for destruction and for dismay until the end. [§]
ve-dee-nah yit-teev ve-shah-l-tah-neh yeh-ah-dun le-hash-mayd-ah oo-le-ho-vahd-ah ahd-so-fah
This verse describes judgement being established, and its rule being a delight for destruction and dismay until the end. The words break down as follows: 've' - and; 'dee-nah' - judgement; 'yit-teev' - will be established; 've-shah-l-tah-neh' - and its rule; 'yeh-ah-dun' - a delight; 'le-hash-mayd-ah' - for destruction; 'oo-le-ho-vahd-ah' - and for dismay; 'ahd-so-fah' - until the end.
[DAN.7.27] And the dominion and power and greatness of the kingdom which is under all the heavens He has given to the holy people of the Most High. His kingdom is an everlasting kingdom, and all dominion is His, and they shall worship and obey Him. [§]
oo-mal-koo-tah-vuh vuh-shahl-tah-nah oo-ruh-boo-tah dee mal-khvah teh-hoht kahl-shmah-yah yuh-hee-veht luh-ahm kah-deesh-ay ee-lyoh-neen mal-koo-teh mal-koo-t ah-lahm vuh-kohl shahl-tah-nai-yah leh yif-leh-hoon vuh-yish-tah-meh-hoon.
This verse describes the dominion, power, and greatness given by the kingdom under all the heavens to the holy people of the Most High. It states that His kingdom is an everlasting kingdom and all dominion belongs to Him, and they shall worship and obey Him.
[DAN.7.28] Until now, the end of the matter is this: I, Daniel, am strong, and my visions terrify me, and my splendor changes upon me, and the matter remains in my heart. [§]
ad-kah sopah dee-miltha ana daniyel saggi ra’yonai yivhalunni vezivai yishtannon alai umiltha belibbi nitret.
This verse comes from the Book of Daniel, chapter 10, verse 8. It describes Daniel's physical and emotional reaction to a vision. “Ad-kah” means “until now”. “Sopah” means “end” or “conclusion”. “Dee-miltha” means “of the matter”. “Ana” means “I”. “Daniyel” is the name “Daniel”. “Saggi” means “strong” or “powerful”. “Ra’yonai” means “my visions”. “Yivhalunni” means “terrify me”. “Vezivai” means “and my splendor”. “Yishtannon” means “change”. “Alai” means “upon me”. “Umiltha” means “and the matter”. “Belibbi” means “in my heart”. “Nitret” means “is kept” or “remains”.
DAN.8
[DAN.8.1] In the year three of the rule of Belshatzar the king, a vision was seen to me, I, Daniel, after the vision seen to me at the beginning. [§]
bishnat shalosh lemalchut Belshatzar hamelech chazon nire'eh elai ani Daniel acharei hanire'eh elai bathchilah.
This verse establishes the time frame for a vision experienced by Daniel. 'Bishnat shalosh' means 'in the year three'. 'LeMalchut Belshatzar hamelech' means 'to the rule of Belshatzar the king'. 'Chazon nire'eh elai' means 'a vision was seen to me'. 'Ani Daniel' means 'I, Daniel'. 'Acharei hanire'eh elai bathchilah' means 'after the vision seen to me at the beginning'.
[DAN.8.2] I saw in a vision, and it happened as I was seeing, and I was in Shushan the capital which is in Elam the land. I saw in a vision, and I was upon Ubal, perhaps. [§]
va'ereh bekhazon, vayhi bir'oti, va'ani beshushan habirah asher be'eilam hamedina, va'ereh bekhazon, va'ani hayiti al-uval ulai.
This verse describes a vision. The speaker saw a vision and was in the city of Shushan, which is in the land of Elam. The speaker saw a vision again and was upon Ubal, perhaps.
[DAN.8.3] I lifted my eyes and I saw, and behold, one ram standing before the thicket, and he had horns, and the horns were high, and one horn was higher than the other, and the higher one rose last. [§]
va’esha esai einai va’ereh vehine ayil echad omed lifnei ha’uval velo kerenayim veha’kerenayim gevohot vehahat gevohah min ha’shenit vehagevohah oleh ba’achronah
This verse describes a vision. 'Va’esha esai einai va’ereh' means 'I lifted my eyes and I saw'. 'Vehine' means 'and behold'. 'Ayil echad' means 'one ram'. 'Omed lifnei ha’uval' means 'standing before the thicket'. 'Velo kerenayim' means 'and he had horns'. 'Veha’kerenayim gevohot' means 'and the horns were high'. 'Vehahat gevohah min ha’shenit' means 'and one horn was higher than the other'. 'Vehagevohah oleh ba’achronah' means 'and the higher one rose last'.
[DAN.8.4] I saw the ram butting southward and northward and toward the west, and no living creatures could stand before it, and there is no rescuer from its hand, and it did as it pleased and became great. [§]
ra'iti et-ha'ayil menageach yamah v'tzaponah vanegbah v'chol chayot lo ya'amdu lifanav v'ein matzil miyado v'asah kir'tzoono v'higdil
This verse describes a vision of a ram (the 'ayil') charging in all directions – south, north, and west. No creatures can withstand it, and there is no deliverer from its power. It acts according to its will and grows great.
[DAN.8.5] And I was understanding, and behold, a he-goat of the goats comes from the west over the face of all the land, and there is not touching of the land. And the he-goat has a horn seen between his eyes. [§]
Va'ani hayiti mevin u'hinneh tzfir ha'izzim ba min ha'ma'arav al p'nei kol ha'aretz ve'ein nogea ba'aretz ve'hatzfir keren hazut bein einav.
This verse describes a vision. 'Va'ani' means 'and I'. 'Hayiti' means 'I was'. 'Mevin' means 'understanding'. 'U'hinneh' means 'and behold'. 'Tzfir' refers to a he-goat. 'Ha'izzim' means 'the goats'. 'Ba' means 'comes'. 'Min' means 'from'. 'Ha'ma'arav' means 'the west'. 'Al p'nei' means 'over the face of'. 'Kol ha'aretz' means 'all the land'. 'Ve'ein' means 'and there is not'. 'Nogea' means 'touching'. 'Ba'aretz' means 'the land'. 'Ve'hatzfir' means 'and the he-goat'. 'Keren' means 'horn'. 'Hazut' means 'seen' or 'visible'. 'Bein einav' means 'between his eyes'.
[DAN.8.6] And he came until the ram, the lord of the horns, which I saw standing before the mound. And he ran towards him with the strength of his power. [§]
va-ya-vo ad-ha-ai-il ba-al ha-ker-a-na-yim a-sher ra-i-ti o-med lif-nei ha-u-val va-ya-rotz e-la-iv ba-cha-mat ko-cho.
This verse describes a physical encounter. 'va-ya-vo' means 'and he came'. 'ad-ha-ai-il' means 'until the ram'. 'ba-al ha-ker-a-na-yim' means 'the lord of the horns'. 'a-sher ra-i-ti' means 'which I saw'. 'o-med lif-nei ha-u-val' means 'standing before the mound'. 'va-ya-rotz e-la-iv' means 'and he ran towards him'. 'ba-cha-mat ko-cho' means 'with the strength of his power'.
[DAN.8.7] And I saw it arriving near the ram, and the ram became distressed toward it, and it struck the ram and broke both of its horns. And there was no strength in the ram to stand before it, and it threw it to the ground and trampled it, and there was no rescuer for the ram from its hand. [§]
ure'itiyv magi'a etzel ha'ayil vayitmarmer elayv vayakh et-ha'ayil vyeshabber et-shtei qeranayv velo-haya kohah ba'ayil la'amod lifanav vayashlikheyhu artzah vayirmeseyhu velo-haya matzil la'ayil miyado.
This verse describes a vision where the speaker sees something arriving near a ram. The ram becomes agitated, and something strikes the ram, breaking both of its horns. The ram is unable to stand before it, is thrown to the ground and trampled, and there is no one to save the ram from its power.
[DAN.8.8] And the male goat grew very great. And like its strength, the large horn was broken, and four horns arose in its place, toward the four winds of the heavens. [§]
oo-tzef-eer hah-ee-zeem heeg-deel ad-meh-od oo-keh-atz-moh neesh-beh-rah hah-ker-en hah-ged-o-lah vah-tah-ah-leh-nah khah-zoo-note ahr-bah tah-kheh-teh-yah leh-ahr-bah roo-hote hah-shah-ma-eem
This verse describes a male goat growing very large. Then one of its large horns broke off, and four horns grew up in its place, pointing in all four directions of the heavens.
[DAN.8.9] And from one of them came forth a horn, one from the small one, and it grew exceedingly towards the south, and towards the east, and towards the splendid one. [§]
u-min-ha-achat me-hem yatsa keren-achat mitze'irah vatigdal-yeter el-haneghev ve-el-hamizrach ve-el-hatzvi.
This verse describes a horn emerging from one of the four horns previously mentioned. This horn grows exceedingly towards the south, the east, and the splendid one. Each word is translated literally, maintaining the original sense of direction and descriptive qualities. Note that 'splendid one' is a literal rendering of 'hatzvi' which also has connotations of 'gazelle' or 'beauty'.
[DAN.8.10] And it grew until the army of the heavens, and it cast down earth from the army and from the stars, and it trampled them. [§]
va-tig-dal ad-tze-va ha-sha-mai-im va-ta-fel ar-tzah min-ha-tze-va u-min-ha-ko-cha-vim va-tir-me-sem.
This verse describes a growth 'until the army of the heavens' and then a casting down of earth from the army and from the stars, and then a trampling of them. 'Tzeva' means army or host. 'Kokhavim' means stars. The verse uses 'va' which is a conjunction meaning 'and'.
[DAN.8.11] And until the commander of the army became great, and from him the continual lifting up, and a place of his holy place was cast down. [§]
ve'ad sar-hatsava higdil u'mime'nu huram hatamid ve'hushlach mekon mikdasho.
This verse describes a power that has increased to the commander of the army and was lifted up continually from him and a place of his holy place was cast down. 'Sar-hatsava' is literally 'commander of the army'. 'Higdil' means 'increased' or 'became great'. 'Huram' means 'was lifted up'. 'Mikdasho' means 'his holy place'. The verse appears to describe a celestial event involving a powerful being and the fall of a sacred location.
[DAN.8.12] And an army will be given authority over the continual sacrifice because of transgression, and truth will be cast down to the earth, and it will be done and succeed. [§]
ve-tzava tinaten al-hatamid be-pashea ve-tashlech emet arza ve-asita ve-hitzliacha.
This verse describes a military force being given authority over a continuous sacrifice because of transgression. It further states that truth will be cast down to the earth, and that this action will be done and succeed. The verse appears to describe a corruption of the sacrificial system, and a reversal of moral order.
[DAN.8.13] And I heard one holy one speaking, and he said to one holy one who is speaking, "Until when concerning the continuous vision, and the desolation caused by transgression? It will cause holiness and an army to be trampled." [§]
va-esh-me-ah echad-kadosh me-da-ber va-yomer echad kadosh la-pel-mo-nee ha-me-da-ber ad-ma-tai ha-chazon ha-ta-mid ve-ha-pesha shomem teet ve-kodesh ve-tzava mir-mas
This verse describes a hearing of a holy one speaking, and then that holy one speaking to another who is speaking. The question asked pertains to the timing of a continuous vision and the desolation caused by transgression. The verse concludes with the trampling of holiness and an army.
[DAN.8.14] And God said to me, until evening and morning are two thousand and three hundred, and holiness will be declared righteous. [§]
Va-yo-mer eh-lai ad erev bo-ker al-pah-yim oo-shlo-shim may-ot ve-nits-dahk ko-desh.
This verse contains several key names for God. "El" refers to God. "Erev" means evening, and "Boker" means morning. "Alpah-yim" means thousands, and "Shlo-shim" means thirty. "May-ot" means hundreds. "Nits-dahk" implies justified or declared righteous, and "Ko-desh" means holy.
[DAN.8.15] And it came to pass, in creating me, Daniel, the vision, and I sought understanding, and behold, one was standing before me, as the appearance of a man. [§]
va-yi-hee bi-re-o-tee a-nee Da-nee-el et-he-ha-zon va-a-vak-sha bee-nah ve-hee-neh o-med le-neg-dee ke-mar-eh ga-ver
This verse recounts Daniel having a vision and seeking understanding of it. 'va-yi-hee' indicates 'and it came to pass'. 'bi-re-o-tee' means 'in creating me' or 'when I created'. 'a-nee Da-nee-el' means 'I, Daniel'. 'et-he-ha-zon' is 'the vision'. 'va-a-vak-sha' means 'and I sought'. 'bee-nah' means 'understanding'. 've-hee-neh' means 'and behold'. 'o-med' means 'standing'. 'le-neg-dee' means 'before me'. 'ke-mar-eh' means 'as the appearance of'. 'ga-ver' means 'a man'.
[DAN.8.16] And I heard a voice of a man between the willows, and he called and said, "Gabriel, the son of the vision, explain the vision." [§]
Va-eshma kol adam bein ulay, vayikra vayomer Gavriel ha-ben le-halaz et ha-mar'eh.
This verse describes someone hearing a voice and then Gabriel being called to explain a vision. 'Va-eshma' means 'and I heard'. 'Kol adam' means 'voice of a man'. 'Bein ulay' means 'between the willows'. 'Vayikra' means 'and he called'. 'Vayomer' means 'and he said'. 'Gavriel' is Gabriel. 'Ha-ben le-halaz' means 'the son of the vision'. 'Et ha-mar'eh' means 'the vision'.
[DAN.8.17] And he came near to Amdee, and upon his coming I was terrified, and I fell upon my face. And he said to me, "The son of man, for at the time of the end of the vision." [§]
va-yo-vo et-zel am-dee oo-ve-vo niv-a-tee va-ef-lah al-pah-nai va-yo-ah-mer ee-lai ha-ben ben-ah-dam kee le-et-ketz ha-hazon
This verse describes someone approaching and speaking to a person. 'Amdee' is a proper name. 'Ben adam' literally means 'son of man'. 'Ketz' means 'end' or 'limit'. 'Hazon' means 'vision'. The verse expresses a feeling of fear or awe upon the approach of this individual.
[DAN.8.18] And while speaking with me, I fell upon my face to the earth. And someone touched me and set me upright on my feet. [§]
oo-veh-dahv-ro ee-mee neer-dahm-tee al-pah-nai ahr-tzah vah-yee-gah-eh bee vah-yah-mee-deh-nee al-ahm-dee
This verse describes a vision or encounter with the Divine. The speaker was talking with 'the Gods' (YHVH) and fell onto the ground while speaking. Then someone touched the speaker and set them upright on their feet.
[DAN.8.19] And he said, "Behold, I will declare to you that will be in the end of the wrath, for to an appointed time of the end." [§]
Va-yo-mer hee-nee mo-dee-ah-cha et asher-yih-yeh be-ah-chart ha-za-am kee le-mo-ed ketz.
This verse contains several key names and concepts. "Va-yo-mer" means "and he said". "Hee-nee" means "behold, I". "Mo-dee-ah-cha" means "I will declare to you". "Et" is an untranslatable particle. "Asher-yih-yeh" means "that will be". "Be-ah-chart" means "in the end of". "Ha-za-am" means "the wrath". "Kee" means "for". "Le-mo-ed" means "to an appointed time". "Ketz" means "the end". Therefore, the verse speaks of declaring what will be at the end of wrath, for an appointed time of completion.
[DAN.8.20] The ram that you saw, lord of horns, is the kings of Media and of Persia. [§]
ha-ayil asher ra'ita ba'al ha-keranim malchei madai u-paras
This verse describes a ram seen in a vision. 'ha-ayil' means 'the ram'. 'asher' is a relative pronoun meaning 'that' or 'which'. 'ra'ita' is the second person masculine singular perfect form of the verb 'to see', meaning 'you saw'. 'ba'al' means 'lord' or 'owner'. 'ha-keranim' means 'of horns'. 'malchei' is the plural form of 'king', meaning 'kings'. 'madai' is 'of Media'. 'u-paras' is 'and of Persia'.
[DAN.8.21] And the goat, the hairy one, is the king of Greece, and the great horn that is between its eyes is the first king. [§]
vehatsaphir hasa'ir melekh yavan vehakeren haggedolah asher bein-einav hu hamelekh harishon.
This verse describes a vision from the book of Daniel. 'hatsaphir' means 'the goat', 'hasa’ir' means 'the hairy one'. 'melekh' means 'king'. 'yavan' refers to the land of Greece. 'keren' means 'horn'. 'gedolah' means 'great'. 'bein-einav' means 'between its eyes'. 'hu' means 'he/it'. 'hamelekh' means 'the king'. 'harishon' means 'the first'. This verse speaks about the ram and the goat, representing kingdoms. The goat's large horn symbolizes the first king.
[DAN.8.22] And the broken one, and it stood, four under it, four kingdoms from a nation will stand, and not by its power. [§]
ve-han-nish-beh-ret va-ta-ah-mohd-nah ar-bah tah-teh-yah ar-bah mal-khoo-yot me-goi ya-ah-moh-dah ve-loh ve-kho-hoh.
This verse describes a broken image or statue, and from its breaking, four kingdoms will arise from a nation. The final phrase indicates that this will not happen by inherent power, but by some other means.
[DAN.8.23] And in the end of their kingdom, as those who act transgressively, a king bold of face and understanding riddles will stand. [§]
oo-veh-veh-akh-ah-reet mal-khoo-tahm keh-hah-tehm hah-posh-eem ya-ah-mod melekh az-pah-neem oo-meh-veen chee-dot.
This verse speaks of a king who will arise toward the end of their kingdom, described as bold-faced and understanding riddles. The verse uses the words 'acharit' (end), 'malkhutam' (their kingdom), 'poshim' (transgressors), 'melech' (king), 'az panim' (bold-faced), and 'mevin chidot' (understanding riddles).
[DAN.8.24] And the Gods strengthened their power, and not by their strength, and destroyed marvels, and succeeded and did, and destroyed mighty ones and holy people. [§]
ve-atsam kho-kho ve-lo be-kho-kho ve-nif-la-ot yash-chit ve-hitz-lee-akh ve-a-sa ve-hish-chit a-tzoo-meem ve-am-ke-do-sheem
This verse describes the power of the Gods and their actions. 'atsam' refers to his power. 'kho' means strength. 'nif-la-ot' refers to wonders or marvels. 'yash-chit' means to destroy. 'hitz-lee-akh' means to succeed. 'a-tzoo-meem' means mighty ones, and 'am-ke-do-sheem' means holy people.
[DAN.8.25] And upon his intelligence, and he succeeds with deceit in his hand, and in his heart he will grow, and in peace he will corrupt many. And upon the ruler of rulers he will stand, and with no strength in his hand he will be broken. [§]
ve'al-sikhlo ve'hitzliakh mirmah be'yado u'vilvavo yagdil u'veshalvah yashchit rabim ve'al-sar-sarim ya'amod u'be'efes yad yishaber.
This verse describes a deceptive and successful individual who will rise to power and ultimately be broken. 'Sikhlo' refers to his intelligence, 'mirmah' to deceit, and 'sar-sarim' to rulers or princes. The verse details how he will grow in his heart and corrupt many in peace, and ultimately be shattered with no strength.
[DAN.8.26] And the appearance of the evening and the morning, that was said is truth, and you, seal the vision for many days. [§]
u'mar'eh ha'erev ve'haboker asher ne'emar emet hua ve'atah stom hechazon ki l'yamim rabim.
This verse discusses a vision and its sealing. "u'mar'eh" means "and the appearance of". "ha'erev ve'haboker" means "the evening and the morning". "asher ne'emar" means "that was said". "emet hua" means "truth is". "ve'atah" means "and you". "stom hechazon" means "seal the vision". "ki l'yamim rabim" means "for many days".
[DAN.8.27] And I, Daniel, was weak and became sick for days, and I arose and did the work of the king, and I was dismayed over the vision, and no one understood. [§]
va’ani daniy’el nih’yeiti v’nech’leiti yamim va’akum va’e’ese et m’lacheit hammelech va’eshtomem al hamareh v’ein mevin.
This verse is from the Book of Daniel. It describes Daniel's physical and mental state after experiencing a vision. 'Va’ani' means 'and I'. 'Daniel' is the proper name Daniel. 'Nih’yeiti' means 'I was weak'. 'V’nech’leiti' means 'and I was sick'. 'Yamim' means 'days'. 'Va’akum' means 'and I arose'. 'Va’e’ese' means 'and I did'. 'Et m’lacheit hammelech' means 'the work of the king'. 'Va’eshtomem' means 'and I was dismayed'. 'Al hamareh' means 'over the vision'. 'V’ein mevin' means 'and no one understood'.
DAN.9
[DAN.9.1] In the first year of Darius, son of Ahasuerus, from the seed of Media, who reigned over the kingdom of the Chaldeans. [§]
bishnat achat ledaryavesh ben-achashveroosh mizerah madai asher hamlach al malchut kashdim
This verse describes the first year of Darius, son of Ahasuerus, of the seed of Media, who reigned over the kingdom of the Chaldeans. Each word is a proper noun or descriptive term.
[DAN.9.2] In the first year of his reign, I, Daniel, understood from the books the number of years that was the word of Yahveh to Jeremiah the prophet, to fulfill the devastation of Jerusalem: seventy years. [§]
bishnat achat lemalcho ani Daniyel binoti bissefarim mispar hashanim asher haya dvar-Yahveh el-Yirmiyah hanavi lemalot leharvot Yerushalayim shivim shanah.
This verse describes Daniel understanding a prophetic number of years from the books. Specifically, it refers to the number of years that would pass before the destruction of Jerusalem, as revealed by Yahveh to the prophet Jeremiah. 'Bishnat achat lemalcho' means 'in the first year of his reign.' 'Ani Daniyel' means 'I, Daniel.' 'Binoti' means 'I understood.' 'Bissefarim' means 'in the books.' 'Mispar hashanim' means 'the number of the years.' 'Asher haya dvar-Yahveh' means 'that was the word of Yahveh.' 'El-Yirmiyah hanavi' means 'to Jeremiah the prophet.' 'Lemalot leharvot Yerushalayim' means 'to fulfill the devastation of Jerusalem.' 'Shivim shanah' means 'seventy years.'
[DAN.9.3] And I turned my face to my Lord the Gods to seek prayer and supplications with fasting and sackcloth and ashes. [§]
va'etnah et panai el adonai ha'elohim levakeish tefillah vetachanunim betsom vesak va'eper
This verse describes a turning of one's face towards 'adonai ha'elohim' with the purpose of seeking prayer and supplication, accompanied by fasting, sackcloth, and ashes. 'Va'etnah' indicates the act of turning. 'Et panai' means 'my face'. 'Levakeish' means 'to seek'. 'Tefillah' means 'prayer'. 'Tachanunim' means 'supplications'. 'Betsoom' means 'with fasting'. 'Vesak' means 'and sackcloth'. 'Va'eper' means 'and ashes'.
[DAN.9.4] And I prayed to Yahveh, my God, and I confessed, and I said, “Please, my Lord, the God, the great and the awesome one, the keeper of the covenant and the kindness to those who love him and to those who keep his commandments.” [§]
va'etpalelah leyahveh elohay va'etvadeh va'omrah anah adonai ha'el hagadol vehanorah shomer habrit vehachesed le'ohavev uleshomrei mitzvotav.
This verse is a prayer of confession and petition. The speaker is praying to Yahveh, their God, confessing and stating their plea. They address Yahveh as ‘my Lord, the God, the great and awesome one, the keeper of the covenant and the kindness to those who love him and to those who keep his commandments.’
[DAN.9.5] We have sinned and done perversely, and acted wickedly and rebelled, and turned aside from your commands and from your judgements. [§]
khata'nu ve'aviynu vehirsha'nu umaradnu vesor mimitzvotecha umimishpatecha.
This verse lists the sins of the people. 'Khata'nu' means 'we have sinned'. 'Ve'aviynu' means 'and we have done perversely'. 'Ve'hirsha'nu' means 'and we have acted wickedly'. 'Umaradnu' means 'and we have rebelled'. 'Vesor mimitzvotecha' means 'and turned aside from your commands'. 'Umimishpatecha' means 'and from your judgements'. The verse is a confession of wrongdoing, outlining different ways the people have transgressed against God.
[DAN.9.6] And we did not listen to your servants the prophets, who spoke in your name, to our kings, our leaders, and our fathers, and to all the people of the land. [§]
v'lo sham'anu el-'avadaycha han'vi'im asher dib'ru b'shimecha el-mlacheinu sareinu va'avoteinu v'el kol-'am ha'aretz.
This verse expresses a confession of disobedience. 'v'lo sham'anu' means 'and we did not listen.' 'el-'avadaycha han'vi'im' means 'to your servants the prophets.' 'asher dib'ru b'shimecha' means 'who spoke in your name.' 'el-mlacheinu sareinu va'avoteinu' means 'to our kings, our leaders and our fathers.' 'v'el kol-'am ha'aretz' means 'and to all the people of the land.' Therefore, the verse details a failure to heed the messages delivered by God's messengers to various levels of society.
[DAN.9.7] Righteousness belongs to my Lord, and shame to us, on this day, to the people of Judah and the inhabitants of Jerusalem, and to all Israel, those nearby and those far away, in all the lands where you have dispersed them, because of their transgression and because they have transgressed against you. [§]
lecha adonai hatzedakah velanu boshet hapanim kayom hazeh leish yhudah ulyoshvei yerushalayim ulchol yisrael hakrovim veharhokim bechol ha'aratzot asher hidachtam sham bima'alam asher ma'alu-bach.
This verse addresses God directly, acknowledging His righteousness and Israel’s shame. It specifies the recipients of this acknowledgement as Judah, the inhabitants of Jerusalem, all Israelis near and far, and those scattered throughout the lands due to their transgression against God.
[DAN.9.8] Yahveh is to us a shame of the face to our kings, to our leaders, and to our ancestors, because we have sinned to you. [§]
Yahveh lanu boshet ha-panim li-mlakeinu le-sareinu u-la-avoteinu asher chatanu lach.
This verse expresses shame before God, kings, leaders, and ancestors because of sin. "Yahveh" is the proper name of God. "Lanu" means "to us". "Boshet ha-panim" literally means "shame of the face", indicating deep shame or disgrace. "Li-mlakeinu" means "to our kings". "Le-sareinu" means "to our leaders". "U-la-avoteinu" means "and to our ancestors". "Asher chatanu lach" means "that we have sinned to you".
[DAN.9.9] To my Lord, the Gods of us, the mercies and the pardons, because we rebelled in Him. [§]
la-ado-nai elo-hei-nu ha-ra-cha-mim ve-ha-se-li-chot ki ma-rad-nu bo.
This verse begins with 'to my Lord', referring to God. Then it uses 'the Gods of us', meaning our God. 'Ha-rachamim' means 'the mercies' and 'ha-selichot' means 'the pardons'. Finally, it states 'because we rebelled in Him'.
[DAN.9.10] And we did not listen to the voice of Yahveh, the Gods of our people, to walk in the laws that He gave before us by the hand of His servants, the prophets. [§]
v'lo shama'nu b'kol YHWH Elohei'nu lalechet b'toroteiv asher natan lifaneinu b'yad avadav han'vi'im.
This verse expresses a lament about disobedience to Yahveh, the Gods of our people. It states that they did not listen to the voice of Yahveh, the Gods, and did not walk in the laws that were given before them by the hand of their servants, the prophets.
[DAN.9.11] And all Israel has crossed over Your covenant and turned away from hearing Your voice. Therefore, the curse and the oath which are written in the law of Moses, the servant of the Gods, have fallen upon us, for we have sinned against Him. [§]
vekhal-yisrael avru et-toratecha vesor livilti shmoa bekolecha vatitah alenu ha'alah v'hashbua asher ketuvah betorat moshe eved-ha'elohim ki chatanu lo.
This verse describes the nation of Israel crossing over the covenant (Torah) of God and turning away from obedience to His voice. Consequently, the curse and oath written in the law of Moses, the servant of the Gods, have come upon them because they have sinned against Him. Note that 'Torah' is translated as 'covenant' because that is the functional meaning of the word in this context. 'Ha'elohim' is translated as 'the Gods' as a literal translation of the plural form.
[DAN.9.12] And the Gods established his words that he spoke upon us, and concerning our judges who judged us, to bring great evil upon us – evil that had not been done under all the heavens as it was done in Jerusalem. [§]
Va-ya-kem et-de-va-ro-v ash-er-di-ber a-lei-nu ve-al shof-tei-nu ash-er shfa-tu-nu le-ha-vi a-lei-nu ra-ah ged-o-lah ash-er lo ne-es-tah ta-chat kol-ha-sha-ma-yim ka-ash-er ne-es-tah bi-yer-u-sha-la-yim.
This verse describes the fulfillment of prophecies concerning judgment. 'Va-ya-kem' means 'and he established' or 'and he brought about'. 'Devaro' refers to 'his words', meaning prophecies. 'Alei-nu' means 'upon us'. 'Shoftei-nu' refers to 'our judges'. 'Ra-ah ged-o-lah' means 'great evil'. 'Ta-chat kol-ha-sha-ma-yim' means 'under all the heavens'. 'Bi-yer-u-sha-la-yim' means 'in Jerusalem'. The verse states that what the Gods prophesied regarding the people and their judges came to pass, bringing great evil upon them, an evil that had not occurred anywhere else under the heavens as it occurred in Jerusalem.
[DAN.9.13] As it is written in the law of Moses, all of this evil has come upon us, and we have not sought the face of Yahveh the Gods to turn from our iniquity and to gain understanding of your truth. [§]
ka-asher ka-toov be-to-rat Moshe et kol-ha-ra-ah ha-zo-at ba-ah a-lei-nu ve-lo-chi-lee-nu et pe-nei Yahveh Elohei-nu la-shuv mei-avonenu u-le-has-chil ba-em-te-cha
This verse details a situation where evil has befallen a people, and they did not seek the face of Yahveh the Gods to turn from their iniquity and to understand truth.
[DAN.9.14] Yahveh diligently focused on evil and brought it upon us, for Yahveh, our God, is righteous in all the deeds that He has done, and we did not listen to His voice. [§]
vayishkod Yahveh al-hara'ah vayevi'eha 'aleinu ki-tzaddiq Yahveh Elohei'nu al-kol ma'asav asher asa velo shama'nu beqolo.
This verse describes a situation where Yahveh actively brought evil upon the people because they did not listen to His voice. 'Vayishkod' implies a focused intention or diligence. 'Hara'ah' is evil or disaster. 'Elohei'nu' is 'our God'. The verse asserts Yahveh's righteousness in all His deeds.
[DAN.9.15] And now, my Lord, the Gods who brought out your people from the land of Egypt with a strong hand, and you made for yourself a name as this day, we have sinned, we have acted wickedly. [§]
ve'atah adonai elohinu asher hotzata am'cha me'eretz mitzrayim beyad chazakah vatasa lecha shem kayom hazeh chatanu rashanu.
This verse begins with "and now". "Adonai" refers to 'my Lord'. "Elohim" refers to 'the Gods'. "Asher" means 'who' or 'which'. "Hotzata" means 'you brought out'. "Am'cha" means 'your people'. "Me'eretz mitzrayim" means 'from the land of Egypt'. "Beyad chazakah" means 'with a strong hand'. "Vatasa lecha shem" means 'and you made for yourself a name'. "Kayom hazeh" means 'as this day'. "Chatanu" means 'we have sinned'. "Rashanu" means 'we have acted wickedly'.
[DAN.9.16] My Lord, according to all your righteousness, please turn away your anger and your wrath from your city Jerusalem, the holy mountain, because of our sins and the transgressions of our ancestors, Jerusalem and your people are a reproach to all who surround us. [§]
Adonai k'chol-tsid'qotecha yashav-na af'cha vachamatecha mei'ir'cha Yerushalayim har-qad'shecha ki bachata'einu uva'avonot avoteinu Yerushalayim ve'amcha lecherpah lechol-s'vivoteinu.
This verse is a plea for God's mercy. It acknowledges the sinfulness of the people and their ancestors as the reason for the affliction of Jerusalem. The speaker is asking God to turn away his anger and wrath from the city. 'Adonai' is a title for God, often meaning 'my Lord'. 'Yashav-na' is a request that God 'sit' or 'turn away' his anger. 'Af' is anger and 'chamah' is wrath. 'S'vivoteinu' refers to all those around them.
[DAN.9.17] And now, hear, our Gods, to the prayer of your servant and to his supplications, and let shine your face upon your temple, the desolate, for the sake of my Lord. [§]
ve'atah sh'ma Eloheinu el-tefillat avdecha ve'el tachanunav ve'ha'er panecha al-mikdashcha hashamem lema'an Adonai
This verse is a plea for divine favor. 'Ve'atah' means 'and now'. 'Sh'ma' means 'hear'. 'Eloheinu' means 'our Gods'. 'el-tefillat avdecha' means 'to the prayer of your servant'. 've'el tachanunav' means 'and to his supplications'. 've'ha'er panecha' means 'and let shine your face'. 'al-mikdashcha hashamem' means 'upon your temple, the desolate'. 'lema'an Adonai' means 'for the sake of my Lord'.
[DAN.9.18] Incline, my Gods, your ear and hear, open your eyes and see our desolations, and the city that is called by your name. For not upon our righteousnesses do we cause our supplications to fall before you, but upon your abundant mercies. [§]
ha-teh elohay aznecha ushma, pkacha einecha ure'eh shomemoteinu vehair asher nikra shimcha aleha, ki lo al tzidqoteinu anachnu mapilim tachanuneinu lifanecha, ki al rachamecha harabim.
This verse is a plea for God’s mercy. It begins with a request that 'the Gods' incline an ear and hear, and open eyes and see the desolation. It acknowledges that the appeal isn't based on righteousness, but on the abundant mercy of 'the Gods'. Each word is translated literally. 'Ha-teh' means 'incline'. 'Elohay' means 'my Gods'. 'Aznecha' means 'your ear'. 'Ushma' means 'and hear'. 'Pqacha' means 'open'. 'Einecha' means 'your eyes'. 'Ure'eh' means 'and see'. 'Shomemoteinu' means 'our desolations'. 'Vehair' means 'and the city'. 'Asher' means 'that'. 'Nikra' means 'is called'. 'Shimcha' means 'your name'. 'Aleha' means 'upon it'. 'Ki' means 'for'. 'Lo' means 'not'. 'Al' means 'upon'. 'Tzidqoteinu' means 'our righteousnesses'. 'Anachnu' means 'we'. 'Mapilim' means 'cause to fall'. 'Tachanuneinu' means 'our supplications'. 'Lifanecha' means 'before you'. 'Rachamecha' means 'your mercies'. 'Harabim' means 'the many'.
[DAN.9.19] My Lord, hear. My Lord, forgive. My Lord, listen and do. Do not delay, for your sake, my Gods, because your name is called on your city and on your people. [§]
Adonai shma'ah Adonai s'lachah Adonai hakshiveh va'aseh al-t'achar l'ma'ancha Elohai ki-shimcha nikra al-ircha ve'al-ammecha.
This verse consists of repeated addresses to God, followed by requests. 'Adonai' means 'my Lord'. 'Shma'ah' means 'hear'. 'S'lachah' means 'forgive'. 'Hakshiveh' means 'listen'. 'Va'aseh' means 'and do'. 'Al-t'achar' means 'do not delay'. 'L'ma'ancha' means 'for your sake'. 'Elohai' means 'my Gods'. 'Ki-shimcha' means 'because your name'. 'Nikra' means 'is called'. 'Al-ircha' means 'on your city'. 'Ve'al-ammecha' means 'and on your people'.
[DAN.9.20] And still I was speaking and praying and confessing my sin and the sin of my people Israel, and I was casting my supplication before Yahveh, my God, upon the holy mountain, my God. [§]
ve'od ani medaber u'mitpallel u'mitvadeh chatati ve'chatat ammi Yisrael u'mapil techinati lifnei Yahveh Elohay al har-kodesh Elohay.
This verse describes a continued act of speaking, praying, and confessing sin. The speaker is confessing both their own sin and the sin of the people of Israel. They are casting their supplication before Yahveh, their God, on the holy mountain, their God.
[DAN.9.21] And still I was speaking in prayer, and the man Gavriel, who I saw in a vision at the beginning, was flying in flying, touching me like the time of the evening offering. [§]
ve'od ani medaber ba'tefila veha'ish Gavriel asher ra'iti bechazon battchila mufaf biyaf nogea elai ke'et minchat-arev.
This verse describes a continued prayer and a vision of the man Gavriel, who touched the speaker at about the time of the evening offering. 'Ve'od' means 'and still' or 'and further'. 'Ani' means 'I'. 'Medaber' means 'speaking'. 'Ba'tefila' means 'in prayer'. 'Veha'ish' means 'and the man'. 'Gavriel' is a proper name. 'Asher' means 'who' or 'which'. 'Ra'iti' means 'I saw'. 'Bechazon' means 'in a vision'. 'Battchila' means 'at the beginning'. 'Mufaf' means 'flying'. 'Biyyaf' means 'in flying'. 'Nogea' means 'touching'. 'Elai' means 'to me'. 'Ke'et' means 'like the time of'. 'Minchat-arev' means 'evening offering'.
[DAN.9.22] He built and spoke with me, and he said, "Daniel, now I have come to give you understanding." [§]
Va-yaven va-yedaber immi va-yomar Danieel atah yatzati le-haschil-chah binah.
This verse describes a speaker building and speaking with another, and then stating they have come to give understanding. "Va-yaven" implies building or establishing something, potentially a connection or argument. "Va-yedaber immi" is a straightforward 'and he spoke with me'. "Va-yomar" means 'and he said'. "Danieel" is the name Daniel. "Atah" means 'now'. "Yatzati" means 'I came out' or 'I have come'. "Le-haschil-chah" means 'to make you understand' or 'to give you understanding'. "Binah" means 'understanding' or 'insight'.
[DAN.9.23] At the beginning of your supplications, a word went forth, and I have come to declare that you are desired. Understand in the word and perceive in the vision. [§]
bitehillat tachanuneycha yatza davar va’ani ba’ati lehagid ki chamudot ata ubin badavar vehaven bamareh
This verse comes from Daniel 10:12. 'Bitehillat' means 'at the beginning of'. 'Tachanuneycha' means 'your supplications'. 'Yatza' means 'went forth'. 'Davar' means 'word'. 'Va’ani' means 'and I'. 'Ba’ati' means 'I came'. 'Lehagid' means 'to declare'. 'Ki' means 'for'. 'Chamudot' means 'desired, delightful'. 'Ata' means 'you'. 'Ubin' means 'understand'. 'Badavar' means 'in the word'. 'Vehaven' means 'and perceive'. 'Bamareh' means 'in the vision'.
[DAN.9.24] Seventy weeks are decreed concerning your people and concerning your holy city, to finish the transgression, to seal sins, to atone for iniquity, and to bring in everlasting righteousness. To seal vision and prophet, and to anoint the most holy place. [§]
shavoo'eem shiv'eem nekh'takh al-am'kha ve-al-eer kadosh'kha lekhaleh hapeysha ve-lekhatem khata'ot ve-likhaper Avon ve-lehaviy tsedek olamim ve-lekhatom khazon ve-navi ve-limshokh kodesh kadoshim.
This verse discusses a period of seventy weeks decreed concerning a people and a holy city. The purpose of this decree is to finish transgression, to seal up sins, to atone for iniquity, to bring in everlasting righteousness, to seal up vision and prophet, and to anoint the most holy place.
[DAN.9.25] And you will know and understand from the origin of the matter, to return and to build Jerusalem until the Messiah, the leader. Seventy weeks and sixty-two weeks will pass, and it will return and be built, a street and a wall, in the stress of the times. [§]
və·tē·ḏaʿ wə·taś·ḵēl min-mō·ṣā ḏā·ḇār lə·hā·šîḇ wə·liḇ·nōṯ yə·rū·šā·lim ʿaḏ-mā·šîaḥ nā·ḡîḏ šā·ḇu·ʿîm šiv·ʿā ʿə·šā·ḇu·ʿîm šîš·šîm ū·šə·nā·yim tā·šūḇ wə·niḇ·nə·tā rə·ḥōḇ wə·ḥā·rūṣ ū·ḇə·ṣōq hā·ʿiṯ·tîm.
This verse speaks of knowing and understanding from the beginning of a matter, specifically relating to restoring and rebuilding Jerusalem until the arrival of a designated Messiah. It details a period of seventy weeks and sixty-two weeks, indicating a timeframe for the rebuilding, with mention of streets and a wall being built in times of distress.
[DAN.9.26] And after the weeks, sixty-two, the Messiah will be cut off and have nothing, and the city and the sanctuary will be destroyed by the people of the coming leader. And its end will be by a flood, and until the end of war, desolations are determined. [§]
veh-akh-arey ha-shav-oo-eem shish-seem oo-shnay-eem yee-kah-ret ma-shee-akh veh-eyn loh veh-ha-eer veh-ha-kodesh yash-khit am na-geed ha-bah veh-keet-zo bah-sheh-tef veh-ad ketz mil-ha-mah neh-her-tzet sho-may-moht.
This verse from Daniel 9:26 describes events following a period of seventy weeks. 'Shavuim' (weeks) refers to periods of seven years. 'Mashiah' refers to an anointed one, often interpreted as a messiah or a king. 'Nagid' means a leader or prince. 'Ba' means 'coming'. 'Shetef' means a flood. 'Milhamah' means war. 'Neh-her-tzet' means decided or determined. 'Shomemot' means desolations.
[DAN.9.27] And the Gods will strengthen a covenant with many, one week and half a week will cause the stopping of sacrifice and offering, and upon the wing of abominations desolation will be, and until completion, and what has been determined will be poured out upon desolation. [§]
vehigbir brit laravim shavua echad vachatsi hashavua yashbit zebach uminchah veal knaf shikutzim meshomem vead-kolah venechratach titach al-shomem.
This verse describes the confirmation of a covenant with many, and the cessation of sacrifice and offering. It also details desolation upon the wing of abominations, and a predetermined destruction. The terms used describe a covenant being strengthened and a period of time related to the halting of religious practice and ultimate destruction.
DAN.10
[DAN.10.1] In the third year of Cyrus, King of Persia, a matter was revealed to Daniel, who was called Beltshazzar. The matter was truth, and involved a great army, and Daniel understood the matter and insight was with him in the vision. [§]
bishnat shalosh lekoresh melek paras davar niglah ledaniyel asher nikra shemo beltshatzar ve'emet hadavar v'tzava gadol ubin et hadavar ubinah lo bamar'eh.
This verse states that in the third year of King Cyrus of Persia, a matter was revealed to Daniel, who was called Beltshazzar. The matter was true, involved a great army, and Daniel understood the matter and gained insight into it through a vision.
[DAN.10.2] In those days, I, Daniel, was mourning for three weeks of days. [§]
bayamim hahem ani daniyel hayiti mit'aveil shloshah shavuim yamim.
This verse states that Daniel was mourning for three weeks of days. 'Bayamim hahem' means 'in those days'. 'Ani daniyel' means 'I, Daniel'. 'Hayiti mit'aveil' means 'I was mourning'. 'Shloshah shavuim yamim' means 'three weeks of days'.
[DAN.10.3] I have not eaten pleasant bread, and meat and wine have not come into my mouth, and I have not anointed myself with perfume until the fulfillment of three weeks of days. [§]
lechem chamudot lo achalti uvasar vayayin lo-va el-pi vesoch lo-sachti ad-melot shloshet shavuim yamim.
This verse describes a period of abstinence. 'Lechem chamudot' refers to 'bread of desires' or 'pleasant bread'. 'Achalti' means 'I ate'. 'Uvasar vayayin' means 'and meat and wine'. 'Lo-ba el-pi' means 'did not come into my mouth'. 'Vesoch' means 'and perfume'. 'Lo-sachti' means 'I did not anoint'. 'Ad-melot' means 'until the fulfillment of'. 'Shloshet shavuim yamim' means 'three weeks of days'.
[DAN.10.4] And on the twenty-fourth day of the first month, I was by the side of the great river, it is Chidekel. [§]
uv'v'yom esrim v'arba'ah lachodesh harishon va'ani hayiti al yad hanahar hagadol hu chidekel
This verse describes a specific date and location. 'uv'v'yom' means 'and on the day'. 'esrim v'arba'ah' is 'twenty and four', or twenty-fourth. 'lachodesh harishon' means 'of the month the first', or the first month. 'va'ani hayiti' means 'and I was'. 'al yad hanahar hagadol' is 'by the hand of the river the great', or by the side of the great river. 'hu chidekel' means 'he is Chidekel', identifying the river.
[DAN.10.5] And I lifted my eyes and I saw, and behold, one man clothed with fine linen, and his waist was girded with a sash of gold. [§]
Va-e-sah et-ei-nai va-e-reh ve-hi-neh ish-eh-chad la-voosh ba-deem oo-ma-te-nav ha-goor-eem be-ke-tem oo-faz.
This verse describes a vision seen by the prophet. 'Va-e-sah et-ei-nai' means 'and I lifted my eyes'. 'Va-e-reh' means 'and I saw'. 'Ve-hi-neh' means 'and behold'. 'Ish-eh-chad' means 'one man'. 'La-voosh' means 'clothed'. 'Ba-deem' means 'with fine linen'. 'Oo-ma-te-nav' means 'and his waist'. 'Ha-goor-eem' means 'were girded'. 'Be-ke-tem' means 'with a sash'. 'Oo-faz' means 'of gold'.
[DAN.10.6] His body was like cedar wood, and his face was like the appearance of lightning, and his eyes were like torches of fire, and his arms and his legs were like polished bronze. And the sound of his words was like the sound of a multitude. [§]
oo-ghee-vah-toh keh-tar-sheesh oo-pah-nahv keh-mar-eh bah-rahk veh-eh-nahv keh-lahp-pee-day ehsh oo-zroh-toh-v oo-mahr-gloh-toh-v keh-eh-een ne-ho-shet kah-lahl veh-kol deh-vah-reev keh-kol hah-mohn
This verse describes the appearance of a being. It uses similes to compare parts of the being’s body to different objects. ‘Geviyah’ refers to his body. ‘Tarshish’ was a region known for valuable wood, suggesting splendor. His face is like the appearance of lightning. His eyes are like torches of fire. His arms and legs are like polished bronze. The sound of his words is like the sound of a multitude.
[DAN.10.7] And I, Daniel, alone saw the vision, and the people who were with me did not see the vision. But a great dread fell upon them, and they fled and hid. [§]
ve-ra-i-tee a-nee da-nee-el le-va-dee et-ha-mar-eh ve-ha-a-na-shim a-sher ha-yu im-mee lo ra-u et-ha-mar-eh a-val cha-ra-dah ged-o-lah naf-lah a-lei-hem va-yiv-rech-u be-he-cha-veh.
This verse describes Daniel having a vision that others present with him did not see. Those who did not see the vision were overcome with great dread and fled to hide.
[DAN.10.8] And I remained alone, and I saw this great vision, and no strength remained in me, and my glory was turned upon me to destruction, and I did not restrain strength. [§]
va'ani nish'arti l'vad'i va'ereh et-hamareh hag'dolah hazot v'lo nish'ar-bi kohach v'hodi nehefach alai l'mashchit v'lo atzarti kohach
This verse describes a vision that has left the speaker feeling weakened and changed. 'va'ani' means 'and I', 'nish'arti' means 'remained', 'l'vad'i' means 'alone', 'va'ereh' means 'and I saw', 'et-hamareh' means 'the vision', 'hag'dolah' means 'the great', 'hazot' means 'this', 'v'lo' means 'and not', 'nish'ar-bi' means 'remained in me', 'kohach' means 'strength', 'v'hodi' means 'and my glory', 'nehefach' means 'was turned', 'alai' means 'upon me', 'l'mashchit' means 'to destruction', and 'v'lo atzarti' means 'and I did not restrain', 'kohach' again means 'strength'.
[DAN.10.9] And I heard the sound of his words, and as I heard the sound of his words, I was asleep with my face to the ground and my face to the ground. [§]
va-eshma et-kol devarav u-khashme'i et-kol devarav va-ani hayiti nirdam al-panai ufanei artzah.
This verse describes a vision or encounter. The speaker heard the sound of words being spoken. While hearing the sound of these words, the speaker was asleep with their face to the ground. 'Va' indicates 'and'. 'Et' is a particle indicating the direct object. 'Kol' means 'voice' or 'sound'. 'Devarav' means 'his words'. 'U' means 'and'. 'Khashme'i' means 'when I heard'. 'Hayiti' means 'I was'. 'Nirdam' means 'asleep'. 'Al-panai' means 'on my face'. 'Ufanei' means 'and my face'. 'Artzah' means 'to the ground'.
[DAN.10.10] And behold, a hand touched me, and it made me tremble upon my knees, and the palms of my hands. [§]
vehinneh yad nagah bee vatni'eni al birkay vekapfot yaday
This verse describes a physical encounter with a divine hand. 'VeHinneh' means 'and behold'. 'Yad' is 'hand'. 'Nagah' means 'touched'. 'Bee' means 'in me'. 'Vatni'eni' means 'and it made me tremble'. 'Al birkay' means 'upon my knees'. 'Vekapfot yaday' means 'and the palms of my hands'.
[DAN.10.11] And Daniel, a man of desires, said to me, concerning the words that I speak to you, stand in your place, for now I have sent to you. And in his speaking with me about this matter, I stood trembling. [§]
vayomer elai daniyel ish-chamudot haben badvarim asher anochi dover elecha va'amod al-amdecha ki ata'ah shulachti elecha uvdavro immi et-hadavar hazeh amadti mar'id
This verse describes Daniel speaking to someone, urging them to stand firm while he relays a message, causing him to tremble as he speaks it. 'Elai' means 'to me'. 'Ish-chamudot' refers to a man of desires or cherished qualities. 'Badvarim' means 'in the matters' or 'concerning the words'. 'Dover' means 'speaking'. 'Va'amod' means 'and stand'. 'Al-amdecha' means 'on your standing' or 'in your place'. 'Shulachti' means 'I have sent'. 'Uvdavro' means 'and in his speaking'. 'Mar'id' means 'trembling'.
[DAN.10.12] And He said to me, "Do not fear, Daniel, for from the first day that you gave your heart to understand and to afflict yourself before your Gods, your words were heard, and I have come with your words." [§]
va-yo-mer e-lai al-ti-ra dan-ye-el ki min-ha-yom ha-ri-shon a-sher na-tat-ta et-liv-cha le-ha-vin u-le-hit-an-not lif-nei e-lo-hey-cha nish-me-u de-va-rei-cha va-a-ni-va-ti bid-va-rei-cha.
This verse is from the Book of Daniel, chapter 10, verse 12. It's a message from a heavenly being to Daniel. 'Va-yo-mer' means 'and He said'. 'E-lai' means 'to me'. 'Al-ti-ra' means 'do not fear'. 'Dan-ye-el' is the name Daniel. 'Ki' means 'for' or 'because'. 'Min-ha-yom ha-ri-shon' means 'from the first day'. 'A-sher' means 'that'. 'Na-tat-ta' means 'you gave'. 'Et-liv-cha' means 'your heart'. 'Le-ha-vin' means 'to understand'. 'U-le-hit-an-not' means 'and to afflict yourself'. 'Lif-nei' means 'before'. 'E-lo-hey-cha' means 'your Gods'. 'Nish-me-u' means 'were heard'. 'De-va-rei-cha' means 'your words'. 'Va-a-ni-va-ti' means 'and I came'. 'Bid-va-rei-cha' means 'with your words'.
[DAN.10.13] And a ruler of the kingdom of Persia stood against me for twenty-one days, and behold, Michael, one of the chief princes, came to help me. And I remained there with the kings of Persia. [§]
ve-sar mal-khut par-as o-med le-neg-di es-rim ve-eh-chad yom ve-hi-neh mi-kha-el ah-chad ha-sar-im ha-rish-o-nim ba le-ez-re-ni va-a-ni no-tar-ti sham et-zel mal-khey par-as.
This verse describes a struggle involving a ruler of the kingdom of Persia and divine assistance from the angel Michael. The speaker recounts being opposed by this ruler for twenty-one days, after which Michael, one of the chief princes, came to help. The speaker remained there with the kings of Persia.
[DAN.10.14] And I have come to make you understand that which will happen to your people in the end of the days, for still a vision is to the days. [§]
oo-vah-tee le-hah-vee-nech-ah et ah-shehr-yik-rah le-ahm-chah be-ah-char-it hah-yah-meem kee-ode khah-zon la-yah-meem
This verse comes from Daniel 10:14. It details a message that is being delivered to Daniel. 'oo-vah-tee' means 'and I come'. 'le-hah-vee-nech-ah' means 'to make you understand'. 'et' is a grammatical marker. 'ah-shehr-yik-rah' means 'that which will happen'. 'le-ahm-chah' means 'to your people'. 'be-ah-char-it hah-yah-meem' means 'in the end of the days'. 'kee-ode' means 'for still'. 'khah-zon' means 'vision'. 'la-yah-meem' means 'to the days'.
[DAN.10.15] And in speaking with me, like these words, I gave my face to the ground and I was silent. [§]
oo-v'dee-var-voo im-mee ka-d'var-eem ha-ay-leh na-tat-tee pa-nai ar-tsah v'nee-elam-tee.
This verse describes a reaction to speaking with God. 'Oo-v'dee-var-voo' means 'and in speaking'. 'Im-mee' means 'with me'. 'Ka-d'var-eem ha-ay-leh' means 'like the words these'. 'Na-tat-tee' means 'I gave'. 'Pa-nai' means 'my face'. 'Ar-tsah' means 'to the ground'. 'V'nee-elam-tee' means 'and I was silent'.
[DAN.10.16] And behold, a likeness of humanity touched my lips, and I opened my mouth and spoke, and I said to the one standing before me, "my Lord, in the vision my joints turned upon me, and I did not restrain strength." [§]
vehineh kidmut benei adam nogea al sefatay va'eftach pi va'adabra va'omra el ha'omed lenegdi adonai bamar'a nehefchu tsirai alai v'lo atzarti koch.
This verse describes a vision. 'vehineh' means 'and behold'. 'kidmut' means 'likeness'. 'benei adam' is 'sons of man' or 'humanity'. 'nogea' means 'touching'. 'sefatay' means 'my lips'. 'va'eftach pi' is 'and I opened my mouth'. 'va'adabra' is 'and I spoke'. 'va'omra' is 'and I said'. 'ha'omed lenegdi' is 'the one standing before me'. 'adonai' is 'my Lord'. 'bamar'a' is 'in the vision'. 'nehefchu tsirai alai' is 'my joints turned upon me'. 'v'lo atzarti koch' means 'and I did not restrain strength'.
[DAN.10.17] And how is it possible for a servant of my Lord to speak with my Lord? And from now on, I have no strength within me, and no breath remains within me. [§]
ve-heykh yukhal eved adonai zeh le-daber im-adonai zeh va-ani me-atah lo-ya'amad-bi koch u-neshamah lo nish'arah-bi.
This verse expresses the speaker’s feeling of inadequacy before the Lord. The speaker questions how a servant of the Lord could speak with the Lord, and states that from this moment forward, they have no strength or breath remaining within them.
[DAN.10.18] And he added and touched at me as the appearance of a man, and he strengthened me. [§]
Va-yosef va-yiga-a bee k'mar-eh a-dam va-ye-chaz-ke-ni.
This verse describes a physical touch and a subsequent strengthening. 'Va-yosef' means 'and he added'. 'Va-yiga-a' means 'and he touched'. 'Bee' means 'in/at me'. 'K'mar-eh' means 'as the appearance of'. 'A-dam' means 'man'. 'Va-ye-chaz-ke-ni' means 'and he strengthened me'.
[DAN.10.19] And He said, "Do not fear, valued one. Peace be to you. Be strong, be strong. As He spoke with me, I strengthened myself, and I said, "My Lord, for You have strengthened me." [§]
Va-yomer al-tira ish-chamudot shalom lach chazak ve-chazak u-ke-dabe-ro imi hit-chazakti va-omerah adonai ki chizakta-ni.
This verse contains a divine reassurance. 'Va-yomer' means 'and He said'. 'Al-tira' means 'do not fear'. 'Ish-chamudot' is a bit complex; it can mean 'man of desires' or, in this context, 'valued one'. 'Shalom lach' means 'peace to you'. 'Chazak ve-chazak' is a doubled encouragement, meaning 'be strong, be strong'. 'U-ke-dabe-ro imi' means 'as He spoke with me'. 'Hit-chazakti' means 'I have strengthened myself'. 'Va-omerah' means 'and I said'. 'Adonai' is 'my Lord'. 'Ki' means 'for'. 'Chizakta-ni' means 'You have strengthened me'.
[DAN.10.20] And he said, "Do you know why I have come to you? Now I will return to fight with the prince of Persia. And I go forth, and behold, the prince of Javan comes." [§]
Va-yo-mer ha-da-ta la-mah-vah-tee el-ay-cha ve-ah-tah ah-shuv le-hee-lah-chem im-sar Par-as va-ah-nee yo-tseh ve-hee-neh sar Ya-van bah.
This verse is from the Book of Daniel, chapter 10, verse 20. It describes an angelic being speaking to Daniel. 'Va-yo-mer' means 'and he said'. 'Ha-da-ta' means 'do you know'. 'La-mah-vah-tee' means 'why I came'. 'El-ay-cha' means 'to you'. 'Ve-ah-tah' means 'and now'. 'Ah-shuv' means 'I will return'. 'Le-hee-lah-chem' means 'to fight'. 'Im-sar Par-as' means 'with the prince of Persia'. 'Va-ah-nee yo-tseh' means 'and I go forth'. 'Ve-hee-neh' means 'and behold'. 'Sar Ya-van' means 'the prince of Javan (Greece)'. 'Bah' means 'comes'.
[DAN.10.21] But I will tell you the inscription in true writing, and there is not one who strengthens with me concerning these things, except Michael, your prince. [§]
Aval aggiyd l'cha et-harashum bichtav emet ve'ein echad mit'chazek immi al-eleh ki im-Micha'el sarchem.
This verse discusses a revelation about true writing and a supporting figure. "Aval" means 'but'. "aggiyd" means 'I will tell'. "l'cha" means 'to you'. "et-harashum" means 'the inscription'. "bichtav" means 'in writing'. "emet" means 'truth'. "ve'ein" means 'and there is not'. "echad" means 'one'. "mit'chazek" means 'strengthens'. "immi" means 'with me'. "al-eleh" means 'concerning these things'. "ki im" means 'except'. "Micha'el" is a proper noun, the name Michael. "sarchem" means 'your prince'.
DAN.11
[DAN.11.1] And I, in the year one to Darius the Mede, stood to strengthen and to be a fortress to him. [§]
va-ani bishnat achat l'daryavesh ha-madi amdi l'machzik u'l'maoz lo.
This verse is from the Book of Daniel. 'Va-ani' means 'and I'. 'Bishnat' means 'in the year'. 'Achat' means 'one'. 'L'daryavesh' means 'to Darius'. 'Ha-madi' means 'the Mede'. 'Amdi' means 'I stood'. 'L'machzik' means 'to strengthen'. 'U'l'maoz' means 'and to be a fortress'. 'Lo' means 'to him'. Therefore, the verse describes someone standing to strengthen and be a fortress to Darius the Mede in the first year of his reign.
[DAN.11.2] And now, I will tell you the truth. Behold, still three kings are standing concerning Persia, and the fourth will become richer than all. And with his strength in his wealth, he will stir up everything concerning the kingdom of Greece. [§]
ve'atah emet agid lach hineh od shloshah melachim omdim lifaras veharbiei ya'ashir osher gadol mikol uchezkato be'ashro ya'ir hakol et malchut yavan
This verse describes a prophecy concerning the kings of Persia and a fourth king who will become exceedingly wealthy and powerful, ultimately affecting the kingdom of Greece (Yavan). 'Ve'atah' means 'and now'. 'Emet' means 'truth'. 'Agid' means 'I will tell'. 'Lach' means 'to you'. 'Hineh' means 'behold'. 'Od' means 'still' or 'yet'. 'Shloshah' is 'three'. 'Melachim' is 'kings'. 'Omdim' means 'standing'. 'Lifaras' means 'to Persia'. 'Veharbiei' means 'and the fourth'. 'Ya'ashir' means 'will become rich'. 'Osher gadol' means 'great wealth'. 'Mikol' means 'than all'. 'Uchezkato' means 'and his strength'. 'Be'ashro' means 'with his wealth'. 'Ya'ir' means 'will stir up' or 'will illuminate'. 'Hakol' means 'everything' or 'all'. 'Et malchut' is a grammatical construct meaning 'the kingdom of'. 'Yavan' is Greece.
[DAN.11.3] And a strong king will arise and rule a great governance, and he will do as he desires. [§]
ve-amad melekh gibbor u-mashal mimshal rav ve-asah kir-tzo-no
This verse describes a powerful king who rules greatly and does as he pleases. 'Ve' means 'and'. 'Amad' means 'stood' or 'arose', but here signifies 'will arise'. 'Melekh' means 'king'. 'Gibbor' means 'strong' or 'hero'. 'U' means 'and'. 'Mashal' means 'to rule'. 'Mimshal' means 'rule' or 'governance'. 'Rav' means 'great' or 'much'. 'Ve' means 'and'. 'Asah' means 'to do' or 'to make'. 'Kir-tzo-no' means 'according to his will' or 'as he desires'.
[DAN.11.4] When it stands, its kingdom will be broken and scattered to the four winds of the heavens, and not to its end, and not like the rule that it ruled, because its kingdom will be shattered, and to others besides these. [§]
oo-keh-ah-mee-doh tee-shah-beh-er mal-koo-toh veh-teh-hahz leh-ar-bah roo-hot hah-shah-mai-eem veh-loh leh-ah-heet-oh veh-loh keh-mash-loh ah-sher mah-shal kee tee-nah-teysh mal-koo-toh veh-lah-heh-reem meel-bahd-eh-leh.
This verse describes the breaking of a kingdom. 'oo-keh-ah-mee-doh' means 'when it stands'. 'tee-shah-beh-er' means 'it will be broken'. 'mal-koo-toh' means 'its kingdom'. 'veh-teh-hahz' means 'and it will be scattered'. 'leh-ar-bah roo-hot hah-shah-mai-eem' means 'to the four winds of the heavens'. 'veh-loh leh-ah-heet-oh' means 'and not to its end'. 'veh-loh keh-mash-loh ah-sher mah-shal' means 'and not like the rule that it ruled'. 'kee tee-nah-teysh mal-koo-toh' means 'because its kingdom will be shattered'. 'veh-lah-heh-reem meel-bahd-eh-leh' means 'and to others besides these'.
[DAN.11.5] And the king of the Negev and from his rulers will become strong, and will become strong upon him and will exert governance, a great governance from his governance. [§]
ve-yekh-zak me-lekh-han-ne-gev oo-min-sa-ra-yv ve-yekh-zak a-layv oo-ma-shal mim-shal rav mem-shal-to
This verse describes a king of the Negev and his rulers becoming strong, and then exerting dominance and governance, with a large scope of authority. 'Yekh-zak' means to become strong. 'Melekh' means king. 'Han-ne-gev' means of the Negev. 'Min' means from. 'Sarayv' means his rulers. 'A-layv' means upon him/it. 'Ma-shal' means to rule. 'Mim-shal' means governance. 'Rav' means great/many/large. 'Mem-shal-to' means his/its governance.
[DAN.11.6] And after years they will be allied, and a daughter of the king of the South will come to the king of the North to establish righteousness. And the strength of the arm will not restrain, and it will not stand firm. She, and those who bring her, and her offspring, and those who support her will be given at the appointed times. [§]
u-le-ket sha-nim yit-cha-ba-ru u-vat me-lech ha-ne-gev ta-vo el me-lech ha-tsa-fon la-a-sot me-ya-shair-im ve-lo ta-atzor ko-ach ha-zro-a ve-lo ya-amod uz-ro-o ve-ti-na-ten hee u-me-vi-ei-ha ve-ha-yo-le-dah u-mach-zi-kah bah-a-tim.
This verse describes a political alliance formed after a period of years. It details a daughter of the king of the Negev (south) going to the king of the North for the purpose of establishing righteousness or proper relations. The verse continues, stating that the strength of the arm (military power) will not restrain or stand firm, and then specifies who is given: she, those who bring her, her offspring, and those who support her, at the appointed times.
[DAN.11.7] And a shoot will stand from the root of its stock like a reed, and it will come to the army and it will come to the fortress of the king of the north and it will act against them and it will make them strong. [§]
ve'amad minezer sarasheha kanno veyavo el-hachayil veyavo b'maoz melech hatzafon ve'asah bahem vehechezik.
This verse describes a shoot coming forth from the root of Jesse, and its subsequent actions. 'Minezer' means 'shoot' or 'sprout'. 'Sarash' means 'root'. 'Kannoh' means 'like a reed'. 'Hachayil' means 'the army'. 'Ma’oz' means 'stronghold' or 'fortress'. 'Melech hatzafon' means 'the king of the north'. The verbs indicate entering, acting against, and strengthening.
[DAN.11.8] And also their Gods, with their princes, with their desirable vessels, silver and gold, will bring by captivity to Egypt. And he will stand for years from the king of the north. [§]
ve-gam elohehem im-nesikehem im-klei chemdatahm kesef ve-zahav bash-shivi yaviv mitzrayim ve-hu shanim ya'amod mim-melech ha-tzafon.
This verse describes spoils being taken to Egypt. 'Elohehem' refers to 'their Gods', 'nesikehem' to 'their princes', and 'klei chemdatahm' to 'their desirable vessels'. 'Bash-shivi' refers to 'by captivity'. 'Melech ha-tzafon' means 'the king of the north'. The verse states that 'he' will stand for years from the king of the north.
[DAN.11.9] And he came into the kingdom of the king of the south and he returned to his land. [§]
u-va be-mal-khut me-lekh ha-ne-gev ve-shav el-ad-ma-to.
This verse describes someone going into the kingdom of the king of the Negev and returning to their land. 'u-va' means 'and he came'. 'be-mal-khut' means 'into the kingdom'. 'me-lekh' means 'of king'. 'ha-ne-gev' means 'the Negev' or 'the south'. 've-shav' means 'and he returned'. 'el-ad-ma-to' means 'to his land'.
[DAN.11.10] And in it they will be stirred up, and they will gather a multitude of many soldiers. And in it, come, and it will flood and pass over, and it will return and they will contend until its stronghold. [§]
oo-vah-noo yit-gah-roo ve-ahs-foo hah-mohn khah-yah-leem rah-beem oo-vah bo-ah ve-shah-taf ve-ah-var ve-yah-shov ve-yit-gah-roo ad mah-oo-zah
This verse describes a gathering of forces and an overwhelming advance. 'Uvano' suggests 'and in it'. 'Yitgaru' implies 'they will be stirred up' or 'they will contend'. 'Ve'asfu' means 'and they will gather'. 'Hamohn' is 'the multitude'. 'Chyalim' is 'soldiers' or 'warriors'. 'Rabim' is 'many'. 'Uvavo' means 'and in it'. 'Bo'ah' is 'come'. 'Veshataf' means 'and it will flood' or 'overwhelm'. 'Ve'avar' means 'and it will pass over'. 'Ve'yashov' means 'and it will return'. 'Ve'yitgaru' means 'and they will contend'. 'Ad me'uzo' means 'until its stronghold'.
[DAN.11.11] And the king of the South became bitter, and he went out and fought with him, with the king of the North, and he established a great multitude, and the multitude was given into his hand. [§]
ve-yitmarmer melech ha-negev ve-yatsa ve-nilcham immo im-melech ha-tzafon ve-he’emid hamon rav ve-nitan hahamon be-yado.
This verse describes the king of the Negev becoming agitated and going out to fight against the king of the North. A large force was assembled and given into his hand.
[DAN.11.12] And the multitude will be lifted up in heart, and will cause thousands to fall, and will not be strengthened. [§]
veh-nee-sah hah-hah-mon yer-ohm leh-vah-voh veh-hee-feel ree-boh-oteh veh-loh yah-oz.
This verse describes a multitude being lifted up in heart and causing thousands to fall, but not being strengthened or emboldened by it. 'Hah-hah-mon' refers to 'the multitude'. 'Yer-ohm' means 'to be exalted, lifted up'. 'Leh-vah-voh' means 'to the heart'. 'Hee-feel' means 'to cause to fall'. 'Ree-boh-oteh' means 'thousands'. 'Yah-oz' means 'to be strong, emboldened'.
[DAN.11.13] And the king of the north will return and establish a great multitude greater than the first, and at the end of the times of years he will come, coming with a great force and with great wealth. [§]
ve-shav melekh ha-tzafon ve-he'emid hamon rav min-ha-rishon u-le-ketz ha-ittim shanim yavo boa be-khayil gadol u-birchos rav.
This verse describes a king from the north returning with a larger army than before, coming after a period of time with great power and wealth. "melekh" means king. "ha-tzafon" means the north. "he'emid" means he established or he raised up. "hamon" means a multitude or a mass. "rav" means great or many. "min-ha-rishon" means from the first. "le-ketz ha-ittim shanim" means at the end of the times years, or after a period of years. "yavo boa" means he will come. "be-khayil gadol" means with a great force. "birchos rav" means with great wealth.
[DAN.11.14] And in those times many will stand against the king of the Negev, and the sons of the powerful people of your people will strive to establish a vision, and they will fail. [§]
oo-vah-tee-eem hah-haym rah-beem yah-ah-mah-doo al-meh-lech han-neh-gev oo-veh-nay par-ee-tseh-ee am-meh-chah yeen-ah-seh-oo leh-ah-meed chah-zone veen-ikh-shahl-oo
This verse discusses times when many will stand against the king of the Negev and the sons of the powerful people of your people will attempt to establish a vision but will fail. Each word has been transliterated to approximate its English pronunciation. 'oo' represents the vowel sound in 'boot', 'ah' represents the vowel sound in 'father', and 'ee' represents the vowel sound in 'see'.
[DAN.11.15] And a king from the north will come and pour out a ramp, and he will capture a city of fortresses. And the armies of the south will not stand, and his chosen people, and there is no strength to resist. [§]
ve-ya-vo me-lech ha-tzah-pon ve-yish-poch so-la-lah ve-lach-ad ir miv-tzar-ot u-zro-ot ha-ne-gev lo ya-am-du ve-am miv-char-av ve-ein koch la-am-od.
This verse describes a king from the north attacking and conquering a fortified city. It details how the defenses of the south will not stand against him, and his chosen people will have no strength to resist. The terms 'king of the north' and 'fortified city' are figurative. 'So-la-lah' can be understood as a ramp or embankment, but within the context it’s best understood as a siege work. 'Zro-ot' refers to arms, and in this context is referring to the armies of the south.
[DAN.11.16] And the coming one will do as the Gods will, and there is no one standing before him. And he will stand in the land of the gazelle, and all will be finished by his hand. [§]
ve-ya'as ha-ba elav kir-tzo-no ve-ein omeid le-fa-nav ve-ya'mod be-eretz-ha-tzvi ve-chalah be-yado.
This verse describes someone who does the will of the Gods, and before whom no one stands. This person will stand in the land of the gazelle and all will be finished by his hand. 'Ba' means 'coming one', 'kir-tzo-no' means 'according to his will', 'omeid' means 'standing', 'le-fa-nav' means 'before his face', 'eretz-ha-tzvi' is 'the land of the gazelle' and 'chalah' means 'finished'.
[DAN.11.17] And he will set his intention to act with the strength of all his kingdom, and the upright will be with him, and he will do it. And he will give the wife to him for destruction, and she will not remain, and not for him will she be. [§]
ve-ya-sem po-nav liv-o be-to-kef kol-mal-chu-to ve-ye-sha-rim im-o ve-a-sah u-vat ha-na-shim yi-ten-lo le-ha-sh-chi-tah ve-lo ta-amod ve-lo-lo ti-yeh.
This verse describes a king’s actions involving his wives. 've-ya-sem' means 'and he will set'. 'po-nav' means 'his face', but figuratively means 'his intention'. 'liv-o' means 'to go in', meaning 'to act'. 'be-to-kef' means 'with the strength of'. 'kol-mal-chu-to' means 'all his kingdom'. 've-ye-sha-rim' means 'and the upright', referring to his advisors. 'im-o' means 'with him'. 'u-bat ha-na-shim' means 'and the daughter of women', meaning ‘wife’. 'yi-ten-lo' means 'he will give to him'. 'le-ha-sh-chi-tah' means 'for destruction’. ‘ve-lo ta-amod’ means ‘and she will not stand’ or ‘and she will not remain’. ‘ve-lo-lo ti-yeh’ means ‘and not for him will she be’.
[DAN.11.18] And he will establish his face towards islands and capture many, and he will cause the officer’s disgrace to rest with him, without his disgrace he will return to him. [§]
ve-ya-shev | pa-nav-av le-i-yim ve-la-chad ra-bim ve-hish-bit ka-tzin cher-pa-to le-vo bil-ti cher-pa-to ya-shive lo.
This verse describes a king’s actions in war. ‘ve-ya-shev’ means ‘and he will sit’ or ‘and he will establish.’ ‘pa-nav-av’ is ‘his face,’ used idiomatically to mean ‘towards.’ ‘le-i-yim’ means ‘to islands.’ ‘ve-la-chad’ means ‘and he will capture.’ ‘ra-bim’ means ‘many.’ ‘ve-hish-bit’ means ‘and he will cause to rest’ or ‘he will defeat.’ ‘ka-tzin’ means ‘officer.’ ‘cher-pa-to’ means ‘his disgrace’ or ‘his reproach.’ ‘le-vo’ means ‘to him.’ ‘bil-ti’ means ‘without.’ ‘ya-shive’ means ‘he will return.’
[DAN.11.19] And he will set his face toward the strongholds of his land, and he will stumble and fall, and will not be found. [§]
ve-ya-shev pa-nav le-ma-oo-zei ar-tzo, ve-nich-shal ve-na-fal ve-lo yi-ma-tsei.
This verse describes someone turning their face towards the strongholds of their land, and then stumbling, falling, and not being found. Let's break down the names and words. 'Panav' means 'his face'. 'Ma-oo-zei' means 'his strongholds'. 'Ar-tzo' means 'his land'. The verbs describe actions leading to a loss or disappearance. There are no divine names present in this verse.
[DAN.11.20] And it will stand against its dominion, overcoming the brightness of the kingdom. And in few days it will be broken, and not in anger, and not in war. [§]
ve-amad al-kano ma'avir nogesh heder malchut u-ve-yamim achadim yishaber ve-lo be-apafim ve-lo be-milchama.
This verse describes a power that will rise against a kingdom. 've-amad' means 'and will stand'. 'al-kano' means 'against its wing', referring metaphorically to the power or dominion of a kingdom. 'ma'avir' means 'passing through' or 'overcoming'. 'nogesh' signifies 'brightness' or 'splendor'. 'heder malchut' is 'the glory of kingdom'. 'u-ve-yamim achadim' means 'and in few days'. 'yishaber' means 'it will be broken'. 've-lo be-apafim' is 'and not in anger'. 've-lo be-milchama' means 'and not in war'. The verse suggests a swift and peaceful collapse of this kingdom’s power.
[DAN.11.21] And he will stand upon his wing in disgrace, and they did not give him royal honor. And he came in peace, and he strengthened the kingdom in smoothness. [§]
ve'amad al kanoh nivzeh velo natnu alav hod malchut ubah beshalvah vehachizik malchut bachalaklakot.
This verse describes a situation where someone stands on their wing in disgrace, and no royal honor is given to them. Then, they come peacefully and seize the kingdom in smoothness.
[DAN.11.22] The arms of the flood will be flooded before Him and they will be broken, and also a leader of the covenant. [§]
oozroh-ote ha-sheh-tef yish-taf-foo mee-lef-ah-nee-voo ve-yee-shah-beh-roo ve-gam neh-geed be-reet
This verse describes a powerful flood being broken and a covenant leader being made insignificant. 'Oozroh' refers to the arms or strength. 'Ha-sheh-tef' means 'the flood'. 'Yish-taf-foo' is a verb meaning 'will be flooded' or 'will wash away'. 'Mee-lef-ah-nee-voo' means 'before Him'. 'Ve-yee-shah-beh-roo' means 'and they will be broken'. 'Ve-gam' means 'and also'. 'Neh-geed' means 'a leader' or 'a prince'. 'Be-reet' means 'of a covenant'.
[DAN.11.23] And from the joining with God, he will make deceit, and rise and become strong with a small nation. [§]
oo-min-hit-khav-root eh-lahv-oo ya-ah-seh mir-mah veh-ah-lah veh-ah-tzahm bee-meh-at-goy
This verse describes a deceptive action originating from association with 'God'. The verse details how a nation will rise and become powerful through a small beginning, achieved through deceit.
[DAN.11.24] He will come in peace and in the wealth of nations, and he will do what his fathers and the fathers of his fathers did not do, plundering and spoiling and carrying off possessions to his people. He will devise his thoughts upon the fortresses, until the appointed time. [§]
bə-shal-vāh u-və-mish-man-nei mə-di-nāh yā-vō wə-‘ā-sāh ‘ă-šer lō-‘ā-sū ‘ă-vō-tāyw wa-’ă-vōt ‘ă-vō-tāyw bi-zāh wə-šā-lāl urə-ḵūš lā-hem yiv-zōr wə-‘al miv-ṣā-rîm yə-ḥā-šəv maḥə-šə-vō-tāyw wə-‘ad-‘ēt.
This verse describes a future king's actions, specifically his conquests and accumulation of wealth. 'Bə-shalvāh u-və-mishmannei mǝdīnāh' means 'in peace and in the fatness of nations'. 'Yāvo' means 'he will come'. 'Wə-‘āśāh’ means ‘and he will do’. ‘Ă-šer lō-‘ā-sū ‘ă-vō-tāyw wa-’ă-vōt ‘ă-vō-tāyw’ means ‘which his fathers and the fathers of his fathers did not do’. 'Bi-zāh wə-šā-lāl urə-ḵūš lā-hem yiv-zōr' means 'he will plunder and spoil and carry off possessions to them'. 'Wə-‘al miv-ṣā-rîm yə-ḥā-šəv maḥə-šə-vō-tāyw’ means 'and upon the fortresses he will devise his thoughts'. 'Wə-‘ad-‘ēt' means 'until the appointed time'.
[DAN.11.25] And his strength and heart will be kindled against the king of the Negev with a great force, and the king of the Negev will challenge to war with a great and mighty force exceedingly. And he will not stand, for they will devise plans against him. [§]
ve-ya'er koh-ho u-lev-avo al-me-lech ha-negev be-khayil ga-dol u-me-lech ha-negev yit-ga-reh lam-mil-cha-mah be-khayil ga-dol ve-atz-oom ad-me-od ve-lo ya-amod ki-yakh-she-vu a-lav ma-kha-sha-vot.
This verse describes a king's strength and heart being stirred up against the king of the Negev, leading to war. It states that the king of the Negev will challenge to battle with a large and mighty force, and that the opposing forces will not stand because of the plans devised against him.
[DAN.11.26] And those who eat the bread of betrayal will shatter it, and its strength will be washed away, and many fallen ones will fall. [§]
ve'ochlei pat-bago yishberuhu vecheilo yishtof venafloo chalalim rabim.
This verse describes a coming destruction. 've'ochlei pat-bago' means 'and eaters of bread of betrayal,' referring to treacherous people. 'yishberuhu' means 'they will shatter it,' referring to a nation or kingdom. 'vecheilo' means 'and its strength.' 'yishtof' means 'will be washed away/overflowed.' 'venafloo chalalim rabim' means 'and many fallen ones will fall,' meaning many people will die.
[DAN.11.27] The hearts of the two kings are inclined to evil, and they will speak falsehoods at one table, but it will not succeed, because the end of the appointed time is not yet here. [§]
u-shnei-hem ha-mel-a-khim le-va-vam le-me-ra, ve-al-shul-khan ech-ad ka-zav ye-da-beru, ve-lo titz-lach, ki-od ketz la-mo-ed.
This verse describes two kings who harbor evil intentions. They speak deceitfully at the same table, but their plans will not succeed because the time for their appointed end is not yet here. 'Shneihem' means 'the two of them', 'ha-melakhim' means 'the kings', 'levavam' means 'their heart', 'lemera' means 'to evil', 'al shulchan echad' means 'on one table', 'kazav' means 'falsehood/lie', 'yedaberu' means 'they will speak', 'lo titzlach' means 'it will not succeed', 'ki od ketz la-moed' means 'because still an end to the appointed time'.
[DAN.11.28] And he will return to his land with great wealth, and his heart will be upon a sacred covenant, and he will do and return to his land. [§]
ve-ya-shov ar-tzo bir-khoosh ga-dol u-le-va-vo al-bri-t ko-desh ve-a-sah ve-shav le-ar-tzo
This verse describes a return to the land with great wealth, and a heart focused on a sacred covenant. The verbs 'yashov' and 'shav' both mean 'to return'. 'Birkhosh' means 'wealth'. 'Levavo' means 'his heart'. 'Brit' means 'covenant'. 'Kodesh' means 'holy' or 'sacred'.
[DAN.11.29] At the appointed time, it will return and come to the South, and it will not be as the first time nor as the last time. [§]
lammoed yashuv ubah bannegev velo tihyeh karishona uke'achrona.
This verse describes a return or appointed time of something coming to the Negev. It asserts that this return will not be as it was previously, nor as it will be in the future. It's a statement about the unique nature of this coming event.
[DAN.11.30] They will come into it, Citiumites and Nitahites, and it will be profaned. Then Yahveh will return and become angry at the one who breaks the sacred covenant, and will act. Then Yahveh will return and understand concerning those who abandon the sacred covenant. [§]
oo-vah-oo bee-vo tzee-yim kee-teem vee-nee-kay-ah vee-shav vee-zah-ahm al-bree-t koh-desh vee-ah-sah vee-shav vee-yah-ven al-oz-bay bree-t koh-desh.
This verse describes a situation where people will come into it – ‘it’ being implied as the land or covenant – who are from Citium and Nitah, and it will be profaned. Then, Yahveh will return and become angry at the breaker of the sacred covenant, and act. Subsequently, Yahveh will return and understand concerning those who abandon the sacred covenant.
[DAN.11.31] Foreigners from him will stand, and they will profane the temple, the fortress, and they will remove the continual sacrifice, and they will put the abomination, making it desolate. [§]
oozroim mimenu ya'amodu v'chilu hamikdash hama'oz v'heseru hatamid v'natanu hasikku m'shomem
This verse describes actions taken against the temple. 'oozroim' refers to 'foreigners' or 'strangers'. 'mimenu' means 'from him'. 'ya'amodu' means 'they will stand'. 'v'chilu' means 'and they will profane'. 'hamikdash hama'oz' means 'the temple, the fortress'. 'v'heseru' means 'and they will remove'. 'hatamid' means 'the continual [sacrifice]'. 'v'natanu' means 'and they will put'. 'hasikku' means 'the abomination'. 'm'shomem' means 'desolate'. The verse describes foreigners standing, profaning the temple, removing the continual sacrifice, and setting up an abomination to make it desolate.
[DAN.11.32] And those who cause covenants to be broken will show favor in portions, and the people who know my Gods will strengthen and they will do. [§]
u'mar'shi'ei b'rit yach'anif bachalakot v'am yode'ei elohai yachziku v'asu.
This verse discusses those who break covenants and those who know the Gods. 'mar'shi'ei' means 'those who cause to be guilty' or 'wrongdoers'. 'b'rit' is 'covenant'. 'yach'anif' means 'will be gracious' or 'will show favor'. 'bachalakot' means 'in portions' or 'in shares'. 'am' means 'people'. 'yode'ei' means 'those who know'. 'elohai' is 'my Gods'. 'yachziku' means 'will hold fast' or 'will strengthen'. 'v'asu' means 'and they will do'.
[DAN.11.33] And the skillful of the people will cause many to understand, and they will stumble with the sword and with the flame, in captivity and with plunder, for days. [§]
oo-mash-kee-lay-ee-ahm ahhm ya-vee-noo la-rah-bee-eem ve-neekh-shlee-voo be-kheh-rev oo-ve-leh-hah-vah beesh-bee-voo oo-ve-biz-zah ya-meem
This verse describes the fate of those who attempt to teach or understand too much. 'Mashkiil' refers to those who are skillful or understand, 'am' means people. 'Yavin' is to understand, 'larabim' means to many. 'Nikshlu' means they stumble, 'bekherev' is with the sword, 'bilehavah' is with the flame. 'Bishbivoo' is in captivity, 'ubizza' is with plunder, and 'yamim' means days.
[DAN.11.34] And when they stumble, a little help will assist them, and many will accompany them in the slippery places. [§]
oo-v'hee-kahsh-lahm yay-ehz-roo eh-zer m'at v'neel-voo ah-lay-hem rah-beem bah-hah-lak-lak-kot
This verse describes what happens when people stumble. When they stumble, a little help will assist them, but many will accompany them in the slippery places. "Hakhlashlam" refers to stumbling or failing. "Yaezeru" means "they will help." "Ehzer meat" means "a little help." "Neelvu" means "they will accompany." "Aleiem" means "with them." "Rabim" means "many." "Bahalaklakkot" means "in the slippery places".
[DAN.11.35] And even from the wise ones, they will stumble to refine in them, and to clarify and to whiten until the time of the end, for it still has an appointed time. [§]
u-min-ha-mas-ki-lim yi-kash-lu li-tz-rof ba-hem u-le-va-rer u-lal-ben ad-et ketz ki-od lam-mo-ed.
This verse discusses how even those considered wise will stumble in refining, purifying, and whitening something until the time of the end, for it still has an appointed time. 'Mas-ki-lim' refers to those who are skillful or wise. 'Yi-kash-lu' means they will stumble or fail. 'Tz-rof' signifies refining, as with metal. 'Ba-hem' refers to in them. 'Le-va-rer' means to clarify or purify. 'Le-lal-ben' means to whiten. 'Ad-et ketz' means until the time of the end. 'Ki-od lam-mo-ed' means for it still has an appointed time.
[DAN.11.36] And he will do according to his will, the king, and he will be exalted and grow great above all Gods, and against the God of gods he will speak wonders, and he will succeed until the completion of wrath, because what has been decreed will be done. [§]
ve'asah kir'tzo'no hamelech veyitromem veyitgadel al kol el ve'al el elim yedaber nifla'ot vehitzliach ad kalah za'am ki necheratzah ne'esatah
This verse describes a king who will act according to his will and exalt himself above all Gods and speak wonders against the God of gods. His success will continue until wrath is completed, because what has been decreed will be done. 'El' means 'God' and 'elim' means 'gods'. 'YHVH' is not present in this verse.
[DAN.11.37] And concerning the gods of his ancestors, he will not understand, and concerning the desires of women, and concerning every god, he will not understand, for over all he will grow great. [§]
ve'al elohei avotav lo yavin ve'al chemdat nashim ve'al kol eloah lo yavin ki al kol yitgadal.
This verse discusses a person's lack of understanding regarding the gods of their ancestors, the desires of women, and all other gods. It concludes that this person will grow great over all of them. 'Elohei avotav' refers to the gods of his fathers/ancestors. 'Chemdat nashim' refers to the desires of women. 'Eloah' is a singular form of 'Elohim', meaning 'god'.
[DAN.11.38] And to the Gods of fortresses, honor will be given on their wings, and to the God who was not known to his ancestors, honor will be given with gold and with silver and with precious stone and with treasures. [§]
ve-le-elo-ha-ma-oo-zim al-kan-no ye-khab-bed ve-le-elo-ha a-sher lo-ye-da-u-hu a-vo-tav ye-khab-bed be-zah-hav u-ve-khe-sef u-ve-even ye-ka-rah u-va-ha-mu-dot.
This verse describes honoring the Gods, specifically those who were not known to one’s ancestors, with valuable materials like gold, silver, and precious stones. 'El' is a generic term for 'God', and 'Elohim' is the plural form, 'the Gods'. The phrase 'al-kano' means 'on their wings' - understood as a symbolic representation of their power or presence. The 'avotav' refers to 'his ancestors'.
[DAN.11.39] And he made fortifications and strongholds with a god who is foreign, the one he knew would increase honor, and he will make them rule over many, and he will divide the land for a price. [§]
ve'asah le'mivtzerai ma'uzim im-eloah nechar asher hakir yarbeh kavod vehimshilam baravim va'adamah yehalek bimchir.
This verse describes someone making fortifications and alliances with a foreign god, resulting in increased honor and the distribution of land for a price. 've'asah' means 'and he made'. 'le'mivtzerai' means 'for fortifications'. 'ma'uzim' means 'strongholds'. 'im-eloah' means 'with a god'. 'nechar' means 'foreign'. 'asher' means 'who' or 'which'. 'hakir' means 'he knew'. 'yarbeh' means 'he will increase'. 'kavod' means 'honor'. 'vehimshilam' means 'and he will make them rule'. 'baravim' means 'over many'. 'va'adamah' means 'and the land'. 'yehalek' means 'he will divide'. 'bimchir' means 'for a price'.
[DAN.11.40] And in the time of the end, there will be a collision with him, the king of the south, and the king of the north will rage against him with chariots and horsemen and many ships, and he will come into the lands and flood them and pass through. [§]
oo-veh-et kets yit-nah-gahch im-moh meh-lech ha-neh-gev veh-yis-ta-ehr ah-layv meh-lech ha-tzah-fon beh-rech-ev oo-veh-pah-rash-eem oo-vah-nee-yot rah-vot oo-vah bah-ah-rah-tzot veh-shah-taf veh-ah-var.
This verse describes a time of conflict and invasion. 'Kets' refers to the end or limit of something, often a period of time. 'Yitnagahch' indicates a collision or struggle. 'Melech ha-negev' is 'the king of the south', and 'melech ha-tzahfon' is 'the king of the north'. The verse then describes the king of the north coming against the king of the south with chariots, horsemen, and many ships, invading lands, flooding them, and passing through.
[DAN.11.41] And he will come into the land of the gazelle, and many will stumble. But these will escape from his hand: Edom and Moab, and the beginning of the children of Ammon. [§]
oo-vahv beh-eh-rets ha-tzvee veh-rah-boht yee-kah-sheh-loo veh-eh-leh yee-mahl-too mee-yah-doh eh-dohm oo-moh-ahv veh-reh-sheet beh-neh-ee am-ohn
This verse describes those who will escape from the hand of someone or something, specifically mentioning Edom, Moab, and the beginning of the children of Ammon. The 'land of the gazelle' is a location. The verb forms indicate future events and escape from a controlling power.
[DAN.11.42] And He will extend His hand over the lands, and the land of Egypt will not be for an escape. [§]
ve-yish-lakh ya-do bah-ah-ra-tzot ve-eretz mitz-raim lo ti-hyeh lif-lei-tah
This verse describes God extending His hand over the lands, and specifically states that the land of Egypt will not escape. 'Yishlach' means 'He will send' or 'He will extend'. 'Yado' means 'His hand'. 'Ba'aratzot' means 'over the lands'. 'Eretz mitzrayim' means 'the land of Egypt'. 'Lo tihyeh' means 'will not be'. 'Lifleiytah' means 'for an escape' or 'to escape'.
[DAN.11.43] And he ruled over the treasures of the gold and the silver, and over all the desirable possessions of Egypt, and Lubim, and Cush, by his power. [§]
oo-mah-shal beh-mik-mah-neh-ee hah-zah-hav veh-heh-keh-sef oo-veh-kohl khah-moo-doht meetz-rah-yeem veh-loo-veem veh-koosh-eem beh-meetz-ah-dahv
This verse describes the rule or dominion over the treasures of Egypt, Lubim, and Cush. "Mashal" means to rule or have dominion. "Mikmaneey" refers to treasures or stores. "Zahav" is gold, and "kesef" is silver. The verse lists the peoples whose treasures are being discussed: Egyptians (meetzrayim), Lubim (loo-veem), and Cushites (koosh-eem). "Meetzadav" refers to his power, or dominion.
[DAN.11.44] And news of him will cause terror from the east and from the north, and he will emerge in great wrath to destroy and to devote many to destruction. [§]
u'sh'mu'ot yiv'haluhu mimizrach u'mitzapon v'yatza b'chema g'dola l'hashmid ul'hachrim rabim.
This verse describes a fearful response to Yahveh. The word 'sh'mu'ot' means 'hearings' or 'reports', but in this context functions as 'news'. 'Yiv'haluhu' means 'he will be terrified of him'. 'Mimizrach u'mitzapon' means 'from the east and from the north'. 'Yatza' means 'he will go out' or 'he will emerge'. 'B'chema g'dola' means 'in great wrath'. 'L'hashmid' means 'to destroy'. 'Ul'hachrim' means 'and to devote to destruction', suggesting complete annihilation. 'Rabim' means 'many'.
[DAN.11.45] And he will plant the tents of Afadno between the seas and Mount Holy-Tzvi, and he will go to its end, and there is no helper for him. [§]
ve-yitaa’ aholei afadno beien yamim lehar-tzvi-qodesh uva ad-kitzo ve’ein ozer lo.
This verse describes a planting of tents by a person called 'Afadno' between seas and Mount Tzvi-Qodesh. The person goes to the end of something, and there is no helper for them. 'Aholei' is the plural of 'ohel', meaning 'tents'. 'Yamim' is plural, meaning 'seas'. 'Har' means 'mountain'. 'Qodesh' means 'holy'. 'Kitzo' means 'its end' or 'the end of it'. 'Ozer' means 'helper'.
DAN.12
[DAN.12.1] And in that time, Michael the great prince who stands over the children of your people will stand. And it will be a time of distress that has not been from the being of a nation until that time. And in that time, your people will be delivered, all those found written in the book. [§]
oo-vah-et hah-hee-ah ya-ah-mod mee-kah-el hah-sar hah-gah-dol hah-oh-med al-beh-nei am-meh-kah veh-hay-tah et tzah-rah ah-sher lo nih-yeh-tah mee-hey-ot goy ad hah-et hah-hee-ah oo-vah-et hah-hee-ah yee-mah-let am-meh-kah kol-hah-neem-tzah kah-toov bah-sefer.
This verse describes a time when Michael, the great prince who stands over the people, will stand. It will be a time of distress unlike any that has been before, and at that time, the people will be delivered, as is written in the book.
[DAN.12.2] And many of those who sleep in the earth of dust will awake. These will be for life of the world, and these for disgrace to contempt of the world. [§]
ve-rabim mi-yishnei adam-at-afar yakitzu, eleh le-chayei olam ve-eleh la-cherapot le-dirayon olam.
This verse discusses many who sleep in the earth awakening. Some will awake to eternal life, while others will awake to disgrace and eternal contempt. "Adam-at-afar" is literally "earth of dust," referring to humankind. "Yakitzu" means "will awake". "Chayei olam" is "life of the world", which here means eternal life. "Cherapot" means "disgrace" or "shame". "Dirayon olam" means "contempt of the world" or "eternal contempt".
[DAN.12.3] And the insightful will shine like the brilliance of the heavens, and those who justify many will be like the stars forever and ever. [§]
vehammaskilim yazhiru kezohar harakiy’a umatzdikei harabbim kakochavim leolam va’ed.
This verse speaks of the wise and the righteous. “Hammaskilim” refers to those who are insightful or understanding. “Yazhiru” means they will shine. “Zohar harakiy’a” describes the brilliance of the heavens. “Matzdikei harabbim” denotes those who justify or vindicate many. “Kochavim” means stars. “Leolam va’ed” signifies forever and ever.
[DAN.12.4] And you, Daniel, seal up the words and close the book until the time of the end. Many will hurry to and fro, and the knowledge will increase. [§]
ve-atah dan-i-el, stem ha-de-va-rim ve-cha-tom ha-se-fer ad-et ketz. yish-to-tu rab-im ve-tir-beh ha-da-at.
This verse instructs Daniel to seal up the words and close the book until the time of the end. It foretells that many will hurry to and fro, and knowledge will increase. 've-atah' means 'and you'. 'dan-i-el' is Daniel. 'stem' means 'seal up'. 'ha-de-va-rim' means 'the words'. 've-cha-tom' means 'and seal'. 'ha-se-fer' means 'the book'. 'ad-et' means 'until the time of'. 'ketz' means 'the end'. 'yish-to-tu' means 'they will hurry'. 'rab-im' means 'many'. 've-tir-beh' means 'and will increase'. 'ha-da-at' means 'the knowledge'.
[DAN.12.5] And I, Daniel, saw, and behold, two others were standing, one there to the bank of the river, and one there to the bank of the river. [§]
ve-ra'iti ani Dani'el ve-hineh shnaim acherim omdim echad henah lisfat ha-yar ve-echad henah lisfat ha-yar.
This verse describes Daniel seeing two other figures standing, one on the bank of the river and another on the bank of the river. The words are fairly straightforward descriptions of location and observation. 'Dani'el' is Daniel, 've' is 'and', 'hineh' is 'behold', 'shnaim' is 'two', 'acherim' is 'others', 'omdim' is 'standing', 'echad' is 'one', 'henah' is 'there', 'lisfat' is 'to the bank of', 'ha-yar' is 'the river'.
[DAN.12.6] And he said to the man clothed in linen who is above the waters of the river, "Until when is the end of the wonders?" [§]
Va-yo-mer la-ish le-voosh ha-bad-dim asher mi-ma-al le-mei-mei ha-ya-or ad-ma-tai ketz ha-pe-la-ot.
This verse describes a speaker addressing a man clothed in linen who is standing above the waters of a river, and asking him when the end of the wonders will be. 'Va-yo-mer' means 'and he said'. 'La-ish' means 'to the man'. 'Le-voosh ha-bad-dim' means 'clothed in linen'. 'Asher' means 'who/which/that'. 'Mi-ma-al' means 'above'. 'Le-mei-mei ha-ya-or' means 'to the waters of the river'. 'Ad-ma-tai' means 'until when'. 'Ketz ha-pe-la-ot' means 'the end of the wonders'.
[DAN.12.7] And I heard the man clothed in linen who was above the waters of the river, and he raised his right hand and his left hand to the heavens, and he swore by the life of the world that it would be for a time, times, and half a time, and when the scattering of the hand of the holy people is finished, all these things will be completed. [§]
va-eshma et-ha-ish lbush ha-baddim asher mi-ma'al le-meimei ha-ye'or va-yarem yemino us'molo el-ha-shamayim va-yishaba be-chei ha-olam ki-lemoed moedim va-chetsi u-kecholot nafetetz yad-am-kodesh tikleyna kol-eleh
This verse describes a vision of a man clothed in linen who raises his right hand and his left hand to the heavens and swears by the life of the world. He declares a time, times, and half a time, and that when the scattering of the hand of the holy people is complete, all these things will be finished.
[DAN.12.8] And I heard, and did not understand, and I said, "my Lord, what is the outcome of these things?" [§]
va-ani shamati v'lo avin va'omra adonai ma acharit eleh.
This verse comes from Zechariah 8:6. 'va-ani' means 'and I'. 'shamati' means 'I heard'. 'v'lo' means 'and not'. 'avin' means 'I understand'. 'va'omra' means 'and I said'. 'adonai' means 'my Lord'. 'ma' means 'what'. 'acharit' means 'end' or 'latter part'. 'eleh' means 'these'. The verse expresses confusion after hearing something and then asking 'my Lord, what is the outcome of these things?'
[DAN.12.9] And He said, "Go Daniel, for the words are sealed and locked until the time of the end." [§]
va-yo-mer lekh da-nee-el kee-stoom-eem va-cha-too-meem ha-de-va-reem ad-et ketz.
This verse comes from the book of Daniel. 'vayomer' means 'and he said'. 'lekh' is a command meaning 'go'. 'Daniel' is the name Daniel. 'kee' means 'for', or 'because'. 'stumim' means 'sealed'. 'chatumim' means 'closed' or 'locked'. 'ha-devarim' means 'the words'. 'ad-et' means 'until the time of'. 'ketz' means 'end'. Therefore, the verse reads something like 'And he said, go Daniel, for sealed and locked are the words until the time of the end.'
[DAN.12.10] Many will be purified and refined, and tested. The wicked will continue to sin, and all the wicked will not understand, but those with understanding will understand. [§]
yitbareru veyitlebenu veyitzarfu rabim vehirshiu reshaim velo yavinu kol-reshaim vehamaskilim yavinu.
This verse describes a process of purification and understanding. 'Yitbareru' means 'they will be purified'. 'Yitlebenu' means 'they will be whited/refined'. 'Yitzarfu' means 'they will be tested/refined'. 'Rabim' means 'many'. 'VeHirshiu' means 'and the wicked will sin'. 'Reshaim' means 'the wicked'. 'Velo yavinu' means 'and they will not understand'. 'Kol' means 'all'. 'Vehamaskilim' means 'and the understanding ones'. 'Yavinu' means 'they will understand'. The verse speaks of many undergoing a refining process, the wicked continuing in wickedness and failing to understand, while those with understanding will grasp the truth.
[DAN.12.11] And from the time that the continual sacrifice is removed, and that an abomination causing desolation is placed, there will be one thousand two hundred and ninety days. [§]
u’me’et hussar hatamid ve’latet shikutz shomem yamim elef matayim ve’tish’im.
This verse discusses the removal of the continual sacrifice and the setting up of an abomination that causes desolation. It specifies a duration of one thousand two hundred and ninety days.
[DAN.12.12] Blessed is the one who waits and toils for one thousand three hundred thirty and five days. [§]
ash-ray ha-meh-kha-keh ve-yah-gee-ah le-yah-meem elef shloash may-ot shloshim va-ha-mee-shah
This verse begins with a blessing. "Ashrey" indicates blessedness or happiness. "Ha-meh-kha-keh" means "the one who waits" or "the one who hopes". "Ve-yah-gee-ah" means "and toils" or "and labors". "Le-yah-meem" means "for days". "Elef" is one thousand. "Shloash may-ot" is three hundred. "Shloshim" is thirty. "Va-ha-mee-shah" is and five. The verse refers to a long duration of days.
[DAN.12.13] And you, go to the end, and you will rest, and you will stand to your allotted portion to the end of the days. [§]
ve-ata lech la-ketz ve-tanuch ve-ta’amod le-goral’cha le-ketz ha-yamin.
This verse appears in Daniel 8:19. 've-ata' means 'and you'. 'lech' means 'to go'. 'la-ketz' means 'to the end'. 've-tanuch' means 'and you will rest'. 've-ta’amod' means 'and you will stand'. 'le-goral’cha' means 'to your allotted portion'. 'le-ketz ha-yamin' means 'to the end of the days'.