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 third year of the reign of Yahveh raises king of Yahveh praises, Nebuchadnezzar king of Babylon came to Jerusalem and laid siege against it. [§]
Bishnat shalosh leMalkhut Yehoyakim melek Yehudah ba Nebuchadnezzar melek Babel Yerushalayim vayatzar aleha.
'Bishnat' means 'in the year of', 'shalosh' means 'three', 'leMalkhut' means 'to the reign of', 'Yehoyakim' is a personal name composed of the divine name YHWH (Yahveh) and the verb 'raises', thus literally 'Yahveh raises', 'melek' means 'king', 'Yehudah' is the name of the kingdom meaning 'Yahveh praises', 'ba' means 'came', 'Nebuchadnezzar' is a proper name of the Babylonian king, 'melek' again 'king', 'Babel' means 'Babylon', 'Yerushalayim' means 'Jerusalem', 'vayatzar' means 'and laid siege', 'aleha' means 'against it'. The divine names within personal and place names are rendered literally as instructed.
[DAN.1.2] And my Lord gave in his hand Yehoyakim, king of Judah, and the portion of the utensils of the house of the Gods, and he brought them to the land of Shin'ar, the house of his God, and the vessels he brought to the treasury house of his God. [§]
Vayiten Adonai be-yado et Yehoyakim melekh Yehudah u-miktzat k'lei beit haElohim vayyviem eretz Shin'ar beit Elohav ve-et ha-kelim hevi'a beit otzar Elohav.
'Vayiten' means 'and he gave', 'Adonai' means 'my Lord', 'be-yado' means 'in his hand', 'et' is the direct object marker, 'Yehoyakim' is a personal name, 'melek' means 'king', 'Yehudah' means 'Judah', 'u-' is 'and', 'miktzat' means 'portion', 'k'lei' means 'utensils', 'beit' means 'house of', 'haElohim' means 'the Gods', 'vayyviem' means 'and he brought them', 'eretz' means 'land', 'Shin'ar' is a place name, 'Elohav' means 'his God', 've-et' means 'and the', 'ha-kelim' means 'the vessels', 'hevi'a' means 'he brought', 'beit otzar' means 'treasury house', 'Elohav' again means 'his God'.
[DAN.1.3] The king said to Ashpanaz, chief of his officials, to bring from the children of Israel and from the seed of the kingdom and from the Peratims. [§]
Vayomer ha-melekh le-ashpanaz rav sarisav le-havi mi-bnei Yisrael u-mizra ha-melucha u-min ha-partemim.
'Vayomer' means 'and he said', 'ha-melekh' means 'the king', 'le-ashpanaz' means 'to Ashpanaz', 'rav' means 'chief' or 'great', 'sarisav' means 'his officials' (eunuchs), 'le-havi' means 'to bring', 'mi-bnei' means 'from the children of', 'Yisrael' means 'Israel', 'u-mizra' means 'and from the seed', 'ha-melucha' means 'the kingdom', 'u-min' means 'and from', 'ha-partemim' is a term meaning 'the Peratims', a group of people.
[DAN.1.4] Children who have no blemish in them, who are good in appearance and wise in all wisdom, and who know knowledge and understand science, whose strength is to stand in the king's palace, and to teach them a book and the language of the Kassids. [§]
Yeladim asher ein bahem kol muum ve tovei mareh u mashkilim be kol chokhmah ve yodei daat u mevinei mada asher koach bahem laamod beheichal hamelek u lelamdam sefer u leshon kassdim.
'Yeladim' means 'children', 'asher' means 'who', 'ein' means 'there is not' or 'no', 'bahem' means 'in them', 'kol' means 'all' or 'every', 'muum' likely means 'blemish' or 'defect', 've' means 'and', 'tovei' means 'good', 'mareh' means 'appearance' or 'looks', 'u' means 'and', 'mashkilim' means 'wise' or 'intelligent', 'be' means 'in', 'kol' means 'all', 'chokhmah' means 'wisdom', 've' means 'and', 'yodei' means 'knowers of', 'daat' means 'knowledge', 'u' means 'and', 'mevinei' means 'understanders of' or 'comprehenders of', 'mada' means 'science' or 'knowledge', 'asher' means 'who', 'koach' means 'strength', 'bahem' means 'in them', 'laamod' means 'to stand', 'beheichal' means 'in the palace', 'hamelek' means 'the king', 'u' means 'and', 'lelamdam' means 'to teach them', 'sefer' means 'book', 'u' means 'and', 'leshon' means 'language', 'kassdim' likely refers to a foreign tongue or a specific people (perhaps Canaanite or a proper name).
[DAN.1.5] And he appointed for them the king a daily word in his day from the belly of the king and wine of his drink, and to enlarge them three years, and at their end they will stand before the king. [§]
Va-ye-man la-hem ha-melekh dvar-yom be-yomo mi-pat-bag ha-melekh u-mi-yin mish-taav u-le-gadlam shanim shalosh u-miq-tzatam yaamdu lifnei ha-melekh.
'Va-ye-man' means 'and he appointed', 'la-hem' means 'to them', 'ha-melekh' means 'the king', 'dvar-yom' means 'a word of day' (a daily matter), 'be-yomo' means 'in his day', 'mi-pat-bag' means 'from the belly of the king', 'ha-melekh' again means 'the king', 'u-mi-yin' means 'and wine', 'mish-taav' means 'of his drink', 'u-le-gadlam' means 'and to enlarge them', 'shanim' means 'years', 'shalosh' means 'three', 'u-miq-tzatam' means 'and at their end', 'yaamdu' means 'they will stand', 'lifnei' means 'before', 'ha-melekh' means 'the king'.
[DAN.1.6] And among them, from the children of Judah, Daniel, Hananiah, Mishael and Azariah. [§]
Vayehi bahem mib'nei Yehudah Daniyel Chananyah Mish'al veAzarya.
'Vayehi' means 'and it was', 'bahem' means 'among them', 'mib'nei' means 'from the children of', 'Yehudah' means 'Judah', 'Daniyel' means 'Daniel', 'Chananyah' means 'Hananiah', 'Mish'al' means 'Mishael', 'veAzarya' means 'and Azariah'.
[DAN.1.7] And he appointed for them the chief eunuch named Sheshbazzar; and he appointed for Daniel Beltshazzar, for Hananiah Shadrach, for Mishael Meshach, and for Azariah Abednego. [§]
Vayashem lahem sar ha-sarisim shemot vayashem le-daniel Beltshatzar ve-lachnaniah Shadrach u-le-Mishael Meshach ve-la-Azariah Aved Nego.
'Vayashem' means 'and he appointed', 'lahem' means 'for them', 'sar' means 'chief', 'ha-sarisim' means 'of the eunuchs', 'shemot' means 'named', 'vayashem' again means 'and he appointed', 'le-daniel' means 'for Daniel', 'Beltshatzar' is the Babylonian name given to Daniel, 've-lachnaniah' means 'and for Hananiah', 'Shadrach' is the Babylonian name given to Hananiah, 'u-le-Mishael' means 'and for Mishael', 'Meshach' is the Babylonian name given to Mishael, 've-la-Azariah' means 'and for Azariah', 'Aved' means 'servant' and 'Nego' is a name meaning 'the silver', together forming the Babylonian name 'Abednego' for Azariah.
[DAN.1.8] And Daniel set in his heart that he would not be ashamed in the presence of the king and in his wine and drink, and he requested the chief of the officials that he would not be ashamed. [§]
Vayyasem Daniel al-libbo asher lo-yitgaal bepatbag ha-melekh uve-yeyn mish-tav vayevakesh misar ha-sarisim asher lo-yitgaal.
'Vayyasem' means 'he placed' or 'he set'; 'Daniel' is the proper name Daniel; 'al-libbo' means 'upon his heart' (i.e., in his mind/intention); 'asher' means 'that' or 'which'; 'lo-yitgaal' means 'he would not be ashamed' (negative of the verb 'to be ashamed'); 'bepatbag' means 'in the presence' or 'before' (lit. 'in front of'); 'ha-melekh' means 'the king'; 'uve-yeyn' means 'and in the wine' (the king's wine); 'mish-tav' means 'his drink' (i.e., his cup); 'vayevakesh' means 'and he requested' or 'asked for'; 'misar' means 'the chief' or 'the head'; 'ha-sarisim' means 'of the officials' (the royal officials); the second 'asher' again means 'that'; and the final 'lo-yitgaal' repeats 'he would not be ashamed'.
[DAN.1.9] And the Gods gave Daniel kindness and compassion before the chief of the officials. [§]
Vayiten haElohim et Daniel lechesed ul'rachamim lifnei sar hasarisim.
'Vayiten' means 'and gave', 'haElohim' means 'the Gods', 'et' is a marker for the direct object, 'Daniel' is the name Daniel, 'lechesed' means 'for kindness', 'ul'rachamim' means 'and for mercies' (compassion), 'lifnei' means 'before', 'sar' means 'chief' or 'prince', 'hasarisim' means 'of the officials' (eunuchs).
[DAN.1.10] And the chief of the eunuchs said to Daniel, I am afraid of my Lord the king who deprives you of your food and your drink; why should he look at your faces with anger from the children who are like you, and you would cut off my head for the king. [§]
Vayomer sar ha-sarisim le-Daniel yare ani et-adoni ha-melekh asher minna et-ma'akhlakhem ve-et-mishtaykhem asher lama yireh et-p'neikhem zo'afim min ha-yaladim asher ke-gilkhem ve-chiyavtem et-roshi la-melekh.
'Vayomer' means 'and he said', 'sar' means 'chief', 'ha-sarisim' means 'of the eunuchs', 'le-Daniel' means 'to Daniel', 'yare' means 'I am afraid', 'ani' means 'I', 'et-adoni' means 'my Lord', 'ha-melekh' means 'the king', 'asher' means 'who/that', 'minna' means 'who deprives', 'et-ma'akhlakhem' means 'your food', 've-et-mishtaykhem' means 'and your drink', 'asher' repeats 'who', 'lama' means 'why', 'yireh' means 'should he look at', 'et-p'neikhem' means 'your faces', 'zo'afim' means 'with anger', 'min ha-yaladim' means 'from the children', 'asher' means 'who', 'ke-gilkhem' means 'like you', 've-chiyavtem' means 'and you would cut off', 'et-roshi' means 'my head', 'la-melekh' means 'for the king'.
[DAN.1.11] And Daniel said to the chief official who was over the eunuchs concerning Daniel, Hananiah, Mishael and Azariah. [§]
Vayomer Daniel el ha-melzar asher minnah sar ha-sarisim al-Daniel Hananya Mishael ve-Azaryah.
'Vayomer' means 'and said', 'Daniel' is the personal name Daniel, 'el' means 'to', 'ha-melzar' means 'the official' (chief of the eunuchs), 'asher' means 'who', 'minnah' means 'from him' (referring to his authority), 'sar' means 'chief', 'ha-sarisim' means 'the eunuchs', 'al' means 'over' or 'concerning', the second 'Daniel' repeats the name, 'Hananya' is the name Hananiah, 'Mishael' is the name Mishael, and 've-Azaryah' means 'and Azariah'.
[DAN.1.12] Please test your servants for ten days and they will give us from the provisions and we will eat and water and we will drink. [§]
Nas na et avadecha yamim asarah ve-yitnu-lanu min ha-zerot ve-no'achla u-mayim ve-nishteh.
'Nas' means 'test' or 'try' (imperative), 'na' is an enclitic particle meaning 'please', 'et' is the direct‑object marker, 'avadecha' means 'your servants', 'yamim asarah' means 'ten days', 've-yitnu-lanu' means 'and they will give to us', 'min' means 'from', 'ha-zerot' means 'the provisions/harvests', 've-no'achla' means 'and we will eat', 'u-mayim' means 'and water', 've-nishteh' means 'and we will drink'.
[DAN.1.13] And they will see before you our sight and the sight of the children who eat the patbag the king and as you will see, do with your servants. [§]
Ve-yerau lefanekha mar'enu umare'eh hayladim ha'ochlim et patbag hamelek ve-ka'ashar tir'eh aseh im avadeikha.
'Ve-yerau' means 'and they will see', 'lefanekha' means 'before you', 'mar'enu' means 'our sight', 'umare'eh' means 'and the sight', 'hayladim' means 'the children', 'ha'ochlim' means 'who eat', 'et' is a direct object marker (no translation), 'patbag' is a noun of uncertain meaning, likely a proper name or object, 'hamelek' means 'the king', 've-ka'ashar' means 'and as', 'tir'eh' means 'you will see', 'aseh' means 'do', 'im' means 'with', 'avadeikha' means 'your servants'.
[DAN.1.14] And he listened to them about this matter and he tested them for ten days. [§]
Vayishma lahem ladavar hazeh vayenassem yamim asarah.
'Vayishma' means 'and he listened', 'lahem' means 'to them', 'ladavar' means 'to the matter' or 'about the thing', 'hazeh' means 'this', 'vayenassem' means 'and he tested' or 'tried', 'yamim' means 'days', 'asarah' means 'ten'.
[DAN.1.15] From the end of ten days they were seen, their appearance was good and the flesh was healthy, from all the children who eat the Patbag the king. [§]
umiktsat yamim asarah nirah mar'eihem tov uvr'iei basar min kol hayladim ha'ochlim et patbag hamelech.
'umiktsat' means 'from the end' (miktsat = end, with the prefix u- meaning 'and/from'), 'yamim' means 'days', 'asarah' means 'ten', 'nirah' means 'they were seen' or 'appeared', 'mar'eihem' means 'their appearance', 'tov' means 'good', 'uvr'iei' means 'and healthy' (bri'ei = of flesh, indicating soundness), 'basar' means 'flesh', 'min' means 'from', 'kol' means 'all', 'hayladim' means 'the children', 'ha'ochlim' means 'the eaters' or 'who eat', 'et' is the object marker with no direct English equivalent, 'patbag' is a proper noun likely referring to a specific item or name, and 'hamelech' means 'the king'.
[DAN.1.16] And it was the servant who was carrying their patbagam and wine of their drinks, and gave them seeds. [§]
Vayehi ha-meltzar nose et-patbagam ve-yayin mishthehem ve-noten lahem zeronim.
'Vayehi' means 'and it was' or 'and it came to be'; 'ha-meltzar' means 'the servant' or 'the waiter'; 'nose' means 'carrying' or 'bearing'; 'et' is the direct object marker; 'patbagam' is a proper noun (transliterated as given); 've-yayin' means 'and wine'; 'mishthehem' means 'their drink' (plural); 've-noten' means 'and gives' or 'and gave'; 'lahem' means 'to them'; 'zeronim' means 'seeds'.
[DAN.1.17] And these children, the four of them, the Gods gave them knowledge and insight in every book and wisdom, and Daniel understood every vision and dreams. [§]
Veha-yeledim ha-eleh arbaatam nathan lahem ha-elohim mada vehashkel bechol sefer vechokhmah veDaniel hevin bechol chazon va-chalomot.
'Veha-yeledim' means 'and the children', 'ha-eleh' means 'these', 'arbaatam' means 'the four of them', 'nathan' means 'gave', 'lahem' means 'to them', 'ha-elohim' means 'the Gods', 'mada' means 'knowledge', 'vehashkel' means 'and insight', 'bechol sefer' means 'in every book', 'vechokhmah' means 'and wisdom', 'veDaniel' means 'and Daniel', 'hevin' means 'understood', 'bechol chazon' means 'in every vision', 'va-chalomot' means 'and dreams'.
[DAN.1.18] At the end of the days that the king said to bring them, the chief of the eunuchs brought them before Nebuchadnezzar. [§]
ulemiktzat hayamim asher amar hamelek lahaviam vayvi'em sar hasarisim lifnei nebukadnezar.
'ulemiktzat' means 'at the end of', 'hayamim' means 'the days', 'asher' means 'that', 'amar' means 'said', 'hamelek' means 'the king', 'lahaviam' means 'to bring them', 'vayvi\'em' means 'and he brought them', 'sar' means 'chief', 'hasarisim' means 'of the eunuchs', 'lifnei' means 'before', 'nebukadnezar' means 'Nebuchadnezzar'.
[DAN.1.19] And the king spoke with them, and none of them was found like Daniel, Hananiah, Mishael, and Azariah, and they stood before the king. [§]
vayDaber itamm haMelekh velo nimtza mikulam keDaniyel chananyah mishael vaAzarya vayamdu lifnei haMelekh.
'vayDaber' means 'and he spoke', 'itamm' means 'with them', 'haMelekh' means 'the king', 'velo' means 'and not', 'nimtza' means 'was found', 'mikulam' means 'of all of them', 'keDaniyel' means 'like Daniel', 'chananyah' means 'Hananiah', 'mishael' means 'Mishael', 'vaAzarya' means 'and Azariah', 'vayamdu' means 'and they stood', 'lifnei' means 'before', 'haMelekh' means 'the king'.
[DAN.1.20] And all the saying of wisdom and understanding that the king sought from them, and he found ten officials over all the distinguished nobles of his kingdom. [§]
vekol dvar chokhmat binah asher‑bikkesh mehem hamelech vayimtze'em eser yadoot al kol‑hachartummim haashafim asher bekhol‑malchuto.
'vekol' means 'and all', 'dvar' means 'word' or 'saying', 'chokhmat' means 'wisdom', 'binah' means 'understanding', 'asher' means 'that/which', 'bikkesh' means 'sought', 'mehem' means 'from them', 'hamelech' means 'the king', 'vayimtze'em' means 'and he found them', 'eser' means 'ten', 'yadoot' means 'hands' (figuratively officials), 'al' means 'over', 'kol' means 'all', 'hachartummim' means 'the nobles/ distinguished ones', 'haashafim' means 'the esteemed', 'asher' means 'who/that', 'bekhol' means 'in all', 'malchuto' means 'his kingdom'.
[DAN.1.21] And Daniel lived until the first year of King Cyrus. [§]
Vayehi Daniel ad shenat achat lekhores ha-melekh.
'Vayehi' means 'and it came to pass', 'Daniel' is the personal name, 'ad' means 'until', 'shenat' means 'year of', 'achat' means 'one', 'lekhores' means 'to Cyrus' or 'for Cyrus', 'ha-melekh' means 'the king', and the final 'P' is a paragraph marker.
DAN.2
[DAN.2.1] And in the second year of the reign of Nebuchadnezzar the Dreamer, Nebuchadnezzar dreamed dreams, and his spirit was disturbed, and his year was upon him. [§]
uvishnat shtayim lemalchut nebuchadnetzar chalam nebuchadnetzar chalomot vatitpa'em rucho ushnato nihyeta alav.
'uvishnat' means 'in the year', 'shtayim' means 'two', 'lemalchut' means 'of the reign', 'nebuchadnetzar' is the name "Nebuchadnezzar", 'chalam' means 'dreamed', the second 'nebuchadnetzar' repeats the name, 'chalomot' means 'dreams', 'vatitpa'em' means 'and his spirit was disturbed', 'rucho' means 'his spirit', 'ushnato' means 'and his year', 'nihyeta' means 'was over/ended', 'alav' means 'upon him'.
[DAN.2.2] And the king said, Call the harutim, the ashafim, the makshifim, and the kasdim to tell the king his dreams; and they came and stood before the king. [§]
Vayomer ha-melekh likro le-char-tumim ve-la-ashafim ve-la-makshifim ve-la-kasdim le-hagid la-melekh chalomotav vayavou vayamdu leifnei ha-melekh.
'Vayomer' means 'and he said', 'ha-melekh' means 'the king', 'likro' means 'to call', 'le-char-tumim' means 'the harutim (spiritual mediums)', 've-la-ashafim' means 'and the ashafim (soothsayers)', 've-la-makshifim' means 'and the makshifim (magicians)', 've-la-kasdim' means 'and the kasdim (sorcerers)', 'le-hagid' means 'to tell', 'la-melekh' means 'the king', 'chalomotav' means 'his dreams', 'vayavau' means 'they came', 'vayamdu' means 'they stood', 'leifnei' means 'before', 'ha-melekh' again 'the king'.
[DAN.2.3] And the king said to them, "I have dreamed a dream, and my spirit was stirred to understand the dream." [§]
Vayomer lahem hammelekh chalom chalamti vatipa'em ruhi ladata et-hachalom.
'Vayomer' means 'and he said', 'lahem' means 'to them', 'hammelekh' means 'the king', 'chalom' means 'dream', 'chalamti' means 'I dreamed', 'vatipa'em' means 'and it was stirred', 'ruhi' means 'my spirit', 'ladata' means 'to know or understand', 'et' is a direct object marker, 'hachalom' means 'the dream'.
[DAN.2.4] And the Chaldeans spoke to the king of Aram, the king eternally living, saying a dream to your servant and we will bring release. [§]
Vayedabru hakasdim lammelek aramit malka le'almin cheyi emar chelma le-avdekh u-fishra nechave.
'Vayedabru' means 'and they spoke', 'hakasdim' means 'the Chaldeans', 'lammelek' means 'to the king', 'aramit' means 'of Aram' (Aramean), 'malka' means 'king', 'le'almin' means 'forever' or 'eternally', 'cheyi' means 'living' or 'life', 'emar' means 'said' or 'spoke', 'chelma' means 'a dream', 'le-avdekh' means 'to your servant', 'u-fishra' means 'and release' (or 'and freedom'), 'nechave' means 'we will bring (it) to an end' or 'we will calm'.
[DAN.2.5] The king answered and said to the Chaldean, concerning my matter, behold, you will not inform me of the dream and its interpretation; the blood will be despised, and your houses will be newly set. [§]
Aneh malka ve'amar lekhashda'i milta mini azda, hen la tehodeonanni, helma u'pishreh, hadamin tit'avadun u'bateikon nuwali yitshamun.
'Aneh' means 'answer' or 'he answered'; 'malka' means 'king'; 've'amar' means 'and said'; 'lekhashda'i' is a proper name likely referring to a Chaldean individual; 'milta' can mean 'from' or 'concerning'; 'mini' means 'from me' or 'my'; 'azda' is an emphatic particle possibly meaning 'indeed' or 'surely'; 'hen' means 'behold'; 'la' is the negation 'not'; 'tehodeonanni' is a verb phrase meaning 'you will not inform me' or 'you will not declare to me'; 'helma' means 'dream'; 'u'pishreh' means 'and its interpretation'; 'hadamin' means 'the blood' (perhaps metaphorical); 'tit'avadun' means 'you shall be despised' or 'you shall be humbled'; 'u'bateikon' means 'and your houses'; 'nuwali' is an adjective meaning 'new' or 'fresh'; 'yitshamun' is a verb meaning 'they will be placed' or 'they will be set'.
[DAN.2.6] And behold a dream and its release; you shall be ashamed. Gifts and plunder and dear thing you will receive from before me, to them a dream and its release, the ashamed one. [§]
vehen chelma u-pishreh tehachavon matnan u-nevzeva viqar saggi teqabbelen min-qodmai lahen chelma u-pishreh hachavoni.
'vehen' means 'and behold', 'chelma' means 'dream', 'u-pishreh' means 'and its release' (from the root pshar 'to loosen'), 'tehachavon' means 'you shall be ashamed', 'matnan' means 'gifts', 'u-nevzeva' means 'and plunder' (from the root nvzv 'to spoil'), 'viqar' means 'and dear/precious', 'saggi' means 'thing' (from the root sg 'to be high'), 'teqabbelen' means 'you will receive', 'min-qodmai' means 'from before me' (qodam 'before, front'), 'lahen' means 'to them', the second 'chelma' and 'u-pishreh' repeat, and 'hachavoni' means 'the ashamed one' (from hachavon 'shame').
[DAN.2.7] Answer the questioning and they will say, 'King, a dream will be spoken to his servant and he will deliver, we will bring it about.' [§]
Ano tinnianut ve'amarin malka chelma yeimar le'avadohi u'phishra nechaveh.
'Ano' means 'answer' or 'respond', 'tinnianut' means 'the questioning' or 'the interrogation', 've'amarin' means 'and they will say', 'malka' means 'king' (a title, not a divine name), 'chelma' means 'dream', 'yeimar' means 'he will say', 'le'avadohi' means 'to his servant', 'uphishra' means 'and he will release' or 'deliver', 'nechaveh' means 'we will bring it forth' or 'we will make it happen'. The verse is a call to answer a question and convey a prophetic dream to a servant, with a promise of deliverance.
[DAN.2.8] The king answered and said, from the one who stands I know that now you are golden all that you have seen now from me a word. [§]
aneh malka veamar minyatsiv yada ana di iddana antun zabnin kolkovel di haziton di azda mini milta.
'aneh' means 'he answered', 'malka' means 'king', 'veamar' means 'and said', 'minyatsiv' means 'from the one who stands' (literally 'from the standing'), 'yada' means 'knows', 'ana' means 'I', 'di' means 'that' (relative particle), 'iddana' means 'the present time' or 'now', 'antun' means 'you (plural)', 'zabnin' means 'golden' or 'of gold', 'kolkovel' means 'all that receives' (literally 'all that is received'), 'haziton' means 'you have seen', 'azda' means 'now' or 'therefore', 'mini' means 'from me', and 'milta' means 'a word' (speech).
[DAN.2.9] Because behold the dream you will not tell me, once it is set it is full of corruption; the appointed time says before me until the appointed time shall be changed; therefore speak the dream to me, and I will know that its ruin will cause my destruction. [§]
Di hen chelma la tehod'anani chada hi datchon u milah kidba ushchita hazimntu leme'ar kadami ad di idanah yishtane lahen chelma emaru li ve'indda di pishreh tehachuvanni.
'Di' means 'that' or 'because', 'hen' means 'behold', 'chelma' means 'dream', 'la' means 'not', 'tehod'anani' means 'you will inform me', 'chada' means 'once' or 'single', 'hi' means 'it is', 'datchon' means 'according to it' or 'as it is', 'u' means 'and', 'milah' means 'full', 'kidba' means 'as a word' or 'like a beast', 'ushchita' means 'and corruption', 'hazimntu' means 'the appointed time', 'leme'ar' means 'to say' or 'to speak', 'kadami' means 'before me', 'ad' means 'until', 'di' means 'that', 'idanah' means 'the appointed time', 'yishtane' means 'it will be changed', 'lahen' means 'therefore', 'chelma' again means 'dream', 'emaru' means 'they say' or 'speak', 'li' means 'to me', 've'indda' means 'and I will know', 'di' means 'that', 'pishreh' means 'its ruin', 'tehachuvanni' means 'will cause me to be destroyed'.
[DAN.2.10] They answered the Chaldeans before the king and said: there is no person in the land that from the king's word can worship; anyone that any great king rules with speech like this does not ask the scribes, and will burn, and the Chaldeans. [§]
Ano kasdai kodam-malka veamrin la-itai anash al-yabeshtha di millat malka yukhal lehavayah kol-kovel di kol-melekh rav veshalit milah kidna lo sheel lekartom veashaf vekasday.
'Ano' means 'they answered', 'kasdai' means 'the Chaldeans', 'kodam-malka' means 'before the king', 'veamrin' means 'and they say', 'la-itai' means 'there is none', 'anash' means 'people', 'al-yabeshtha' means 'in the land', 'di' means 'that', 'millat' means 'the word', 'malka' means 'king', 'yukhal' means 'can', 'lehavayah' means 'to worship', 'kol-kovel' means 'anyone', 'di' again means 'that', 'kol-melekh' means 'any king', 'rav' means 'great', 'veshalit' means 'and rules', 'milah' means 'speech', 'kidna' means 'like this', 'lo' means 'not', 'sheel' means 'asks', 'lekartom' means 'for the scribes', 'veashaf' means 'and will burn', 'vekasday' means 'and the Chaldeans'.
[DAN.2.11] And the word that the king asked, he would cherish, and later there is none who would desire her before the king; for them the Gods who set [it] with flesh, there is none. [§]
U milta di malka shael yakkirah ve achran la itai di yechavinnah kodam malka lahen elahin di medarhon im bisra la itohi.
'U' means 'and', 'milta' means 'word', 'di' means 'that' or 'which', 'malka' means 'king', 'shael' means 'asked', 'yakkirah' means 'to cherish' or 'to hold dear', 've' means 'and', 'achran' means 'later', 'la' means 'not', 'itai' means 'there is' or 'exists', another 'di' means 'who/that', 'yechavinnah' means 'would desire her' or 'would long for her', 'kodam' means 'before', the second 'malka' again means 'king', 'lahen' means 'for them', 'elahin' means 'the Gods', another 'di' means 'who', 'medarhon' means 'they set' or 'they place', 'im' means 'with', 'bisra' means 'flesh', another 'la' means 'not', and 'itohi' means 'there is'.
[DAN.2.12] All receive this, the king with surprise and wrath of the lofty, and he said: to destruction to all the wise of Babylon. [§]
Kol kobel d'na malka b'nas uketzaf saggi vaamar lehovada lekhol chakimei bavel.
'Kol' means 'all', 'kobel' means 'receive' or 'accept', 'd'na' is a demonstrative particle meaning 'this', 'malka' means 'king', 'b'nas' means 'with a miracle' or 'by surprise', 'uketzaf' means 'and wrath', 'saggi' means 'the lofty' or 'high', 'vaamar' means 'and said', 'lehovada' means 'for destruction' or 'to ruin', 'lekhol' means 'to all', 'chakimei' means 'of the wise', and 'bavel' means 'Babylon'.
[DAN.2.13] And the law is rejected, and the wise are being killed, and Daniel and his companion are to be killed. [§]
ve-datha nefkat ve-hakkimaya mitkatlin uve-o daniel ve-habrohi lehitqatala.
've-datha' means 'and the law' or 'and the religion'; 'nefkat' means 'rejection' or 'removal'; 've-hakkimaya' means 'and the wise ones'; 'mitkatlin' means 'are being killed' (from the root kill); 'uve-o' means 'and with him/it'; 'daniel' is the proper name Daniel; 've-habrohi' means 'and his companion'; 'lehitqatala' means 'to be killed' (infinitive of the same root).
[DAN.2.14] In the time of Daniel he placed a seal and taste for the lion, great cook, of the king who struck to kill the wise of Babylon. [§]
Beadiyan Daniel hativ eta uteam learyoch rav tabachaya di malka di nepek leqatalah lechakimei Babel.
'Beadiyan' means 'in the time of', 'Daniel' is the proper name Daniel, 'hativ' means 'he set' or 'he placed', 'eta' means 'a seal' or 'sign', 'uteam' means 'and taste', 'learyoch' means 'for the lion', 'rav' means 'great', 'tabachaya' means 'cooking' or 'cook', 'di' is a relative particle meaning 'that' or 'who', 'malka' means 'king', the second 'di' again means 'who', 'nepek' means 'he struck' or 'he drove', 'leqatalah' means 'to kill', 'lechakimei' means 'to the wise', and 'Babel' is the city of Babylon.
[DAN.2.15] He answered and said to the lion, "Governor of the king, why does the law mock before the king? Then speak, inform the lion to Daniel." [§]
Aneh ve'amar le'arivokh shalita di-malka al ma datha mehahtsafa min qodam malka edayin milta hoda arivokh le-Daniel.
'Aneh' means 'he answered', 've'amar' means 'and said', 'le'arivokh' means 'to the lion', 'shalita' means 'ruler' or 'governor', 'di-malka' means 'of the king', 'al ma' means 'why' or 'for what', 'datha' means 'law' or 'religion', 'mehahtsafa' means 'mocking' or 'making fun of', 'min qodam' means 'from before' or 'in front of', 'malka' means 'king', 'edayin' means 'then', 'milta' means 'speak' or 'say', 'hoda' means 'inform' or 'tell', 'arivokh' again means 'lion', and 'le-Daniel' means 'to Daniel'.
[DAN.2.16] And Daniel upon and from the king who will give time to him and a ransom for his release to the king. [§]
veDanyen al uve'a min malka di zman yinten leih ufishra lechavaya lemalka.
'veDanyen' means 'and Daniel'; 'al' means 'upon' or 'against'; 'uve'a' means 'and from' (the prefix 'u' = 'and', 've'a' = 'from'); 'min' means 'from'; 'malka' means 'the king'; 'di' is a relative pronoun meaning 'who' or 'that'; 'zman' means 'time'; 'yinten' means 'will give'; 'leih' means 'to him'; 'ufishra' means 'and a ransom'; 'lechavaya' means 'for his release' (literally 'for the releasing'); 'lemalka' means 'to the king'.
[DAN.2.17] Edayin, Daniel, to his house, Azal, and Lachnanayah, Mishal, and Azariah, my companion, from speech, inform! [§]
Edayin Daniel le-vayet Azal ve-lachnanayah Mishal va-azarya chavroi milta hoda.
'Edayin' is a personal name, likely a variant of 'Eden'. 'Daniel' is a personal name. 'le-vayet' means 'to his house' (literally 'to house of'). 'Azal' is a personal name. 've-lachnanayah' means 'and Lachnanayah' (a personal name). 'Mishal' (variant of 'Mishael') is a personal name. 'va-azarya' means 'and Azariah' (a personal name). 'chavroi' means 'my companion' (from 'chaver' meaning 'companion' with first‑person singular suffix). 'milta' means 'from speech' or 'from the word'. 'hoda' is the imperative form of 'to inform' meaning 'inform!'.
[DAN.2.18] And compassion to those who go out from the front, God of the heavens concerning a mystery, this that not they are destroyed, Daniel and his companions with the wise of Babylon. [§]
ve-rakhamin le-miv'ea min-qodam Elah shmaya al-raza d'na di la yehovdun Daniel ve-chavrohi im-sha'ar chakimei Babel
've-rakhamin' means 'and compassion', 'le-miv'ea' means 'to those who go out', 'min-qodam' means 'from before' or 'from the front', 'Elah' is the Aramaic word for God and is translated as 'God', 'shmaya' means 'heaven' or 'the heavens', 'al-raza' means 'upon a secret' or 'concerning a mystery', 'd'na' means 'this', 'di' is a relative particle meaning 'that' or 'who', 'la' means 'not', 'yehovdun' (from the root hibd) means 'they will be destroyed' or 'they will be cut off', 'Daniel' is a proper name, 've-chavrohi' means 'and his companions', 'im-sha'ar' means 'with the remainder' or 'with the other', 'chakimei' means 'wise ones' or 'the wise', and 'Babel' is the name of the city Babylon. The verse therefore speaks of God of heaven showing compassion to those who go out from the front, concerning a mystery, that those who are not destroyed, namely Daniel and his companions, are with the wise of Babylon.
[DAN.2.19] Now Daniel, in the vision of the night, a secret is revealed. Now Daniel, blessed is God of heaven. [§]
Edayin le-Daniel be-hezva di-lelya raza gali. Edayin Daniel barakh le-Elah shamaya.
'Edayin' means 'Now', 'le-Daniel' means 'to Daniel', 'be-hezva' means 'in the vision', 'di-lelya' means 'of the night', 'raza' means 'secret', 'gali' means 'reveal'. The second clause repeats 'Edayin' ('Now'), 'Daniel' is the name, 'barakh' means 'blessed', 'le-Elah' means 'to God' (with 'Elah' translated as 'God'), and 'shamaya' means 'heaven'.
[DAN.2.20] Daniel answered and said to him: The name of God who blesses from eternity to eternity, whose wisdom and might belong to Him. [§]
Aneh Daniel veamar lehu shema di elahah mevarekh min-alma vead-alma di chakmata vegevurta di leh hi.
'Aneh' means 'answered', 'Daniel' is the name Daniel, 'veamar' means 'and said', 'lehu' means 'to him', 'shema' means 'the name', 'di' is a relative particle meaning 'of', 'elahah' means 'God', 'mevarekh' means 'who blesses', 'min' means 'from', 'alma' means 'eternity' or 'age', 'vead' means 'and until', the second 'alma' repeats 'eternity', 'chakmata' means 'wisdom', 'vegevurta' means 'and might', 'leh' means 'to him', 'hi' means 'it' referring to the name.
[DAN.2.21] And he who changes the time and the appointed time, who appoints kings and who raises kings, Yahveh gives wisdom to the wise and understanding to those who know insight. [§]
vehu mehshena iddanaya vezimnaya mehadeh malkin umehaqem malkin yahav chochmeta lekhachim umandea le-yadei bina.
'vehu' means 'and he'; 'mehshena' is a verb meaning 'who changes' or 'who turns'; 'iddanaya' means 'the time'; 'vezimnaya' means 'and the appointed time'; 'mehadeh' means 'who appoints'; 'malkin' means 'kings'; 'umehaqem' means 'and who raises'; 'yahav' means 'will give'; 'chochmeta' means 'wisdom'; 'lekhachim' means 'to the wise'; 'umandea' means 'and understanding'; 'le-yadei' means 'to those who know'; 'bina' means 'insight or understanding'.
[DAN.2.22] He reveals the deep and the hidden; he knows what is in darkness and the light with it, the prince. [§]
hu gale amikata u-mesatrata yada ma ba-chashoka u-nehora ime sherea.
'hu' means 'he', 'gale' means 'exposes' or 'reveals', 'amikata' means 'the deep' or 'depth', 'u-mesatrata' means 'and the hidden', 'yada' means 'knows', 'ma' means 'what', 'ba-chashoka' means 'in darkness', 'u-nehora' means 'and the light', 'ime' means 'with it/with them', 'sherea' means 'the prince' or 'chief'.
[DAN.2.23] To you, God, my father, I praise and glorify; I am the one whose wisdom and strength will be given to me, and as you have shown me that in your eyes the word of the king has informed us. [§]
lakh elah abahati mehodeh umeshabbach ana di chokmeta ugevurta yehaveth li ukhan hodatani di be'ena minakh di millat malka hodatenna.
'lakh' means 'to you', 'elah' means 'God', 'abahati' means 'my father', 'mehodeh' means 'praise' (the act of praising), 'umeshabbach' means 'and glorifying', 'ana' means 'I', 'di' is a relative particle meaning 'who' or 'that', 'chokmeta' means 'wisdom', 'ugevurta' means 'and strength', 'yehaveth' means 'will give' or 'grant', 'li' means 'to me', 'ukhan' means 'as' or 'like', 'hodatani' means 'you have shown me' or 'you have taught me', the second 'di' again introduces a clause, 'be'ena' means 'in the eyes', 'minakh' means 'of you' or 'from you', the third 'di' repeats the relative particle, 'millat' means 'the word', 'malka' means 'king', and 'hodatenna' means 'has informed us' or 'has told us'.
[DAN.2.24] All who receive Daniel, upon the lion, that the king is to be lost to the wise of Babylon, go down, and also I said to them, to the wise of Babylon, do not be lost; raise me before the king, and wealth for the king I will bring. [§]
kol-koveil dena Daniel al al-aryoch di mani malka lehovda lekhakimei bavel azel veken amar-leh lekhakimei bavel al-tehobed ha'aleni kadam malka upishra lemalka achave.
'kol' means 'all', 'koveil' means 'receiver', 'dena' means 'this', 'Daniel' is the proper name Daniel, 'al' means 'upon', the second 'al-aryoch' means 'upon the lion', 'di' means 'that', 'mani' means 'who', 'malka' means 'king', 'lehovda' means 'to be lost', 'lekhakimei' means 'to the wise', 'bavel' means 'Babylon', 'azel' means 'go down', 'veken' means 'and also', 'amar-leh' means 'I said to them', the second 'lekhakimei bavel' repeats 'to the wise of Babylon', 'al-tehobed' means 'do not be lost', 'ha'aleni' means 'raise me', 'kadam' means 'before', 'malka' again means 'king', 'upishra' means 'and wealth', 'lemalka' means 'for the king', 'achave' means 'I will bring'.
[DAN.2.25] Now the lion, in boasting, the shoe to Daniel before the king, and indeed he said to him, 'that you have forgotten a man from the sons of exile of Judah, the interpretation to the king he will know.' [§]
Edayin aryokh beitbehala hanel le-daniel kadam malka ve-chen amar le di-hashkachat gavar min-bnei galuta di-yehud di-pishra le-malka yehoda.
'Edayin' means 'now' or 'then'; 'aryokh' means 'lion'; 'beitbehala' means 'in boasting' or 'with great pride'; 'hanel' means 'the shoe'; 'le-daniel' means 'to Daniel'; 'kadam' means 'before'; 'malka' means 'king'; 've-chen' means 'and indeed'; 'amar le' means 'he said to him'; 'di-hashkachat' means 'that you have forgotten'; 'gavar' means 'a man'; 'min-bnei' means 'from the sons of'; 'galuta' means 'exile'; 'di-yehud' means 'of Judah'; 'di-pishra' means 'the interpretation'; 'le-malka' means 'to the king'; 'yehoda' means 'he will know' or 'he shall know'.
[DAN.2.26] The king answered and said to Daniel, 'Your name is Belteshazzar; I will tell you the interpretation of the dream you have seen.' [§]
Aneh malka ve'amar le-Daniel di shemeh Belteshazzar ha'itakh kahel lehod'otani chelma di-chazet u-pishreh.
'Aneh' means 'answer', 'malka' means 'king', 've'amar' means 'and said', 'le-Daniel' means 'to Daniel', 'di' is a relative particle meaning 'that' or 'who', 'shemeh' means 'his name', 'Belteshazzar' is the Babylonian name given to Daniel, 'ha'itakh' means 'I have' or 'I will bring', 'kahel' means 'the interpretation', 'lehod'otani' means 'to inform me' or 'to tell me', 'chelma' means 'dream', 'di-chazet' means 'that you saw', and 'u-pishreh' means 'and its interpretation'.
[DAN.2.27] Answer, Daniel, before the king, and he said: The secret that the king asked: that the wise, the scholars, the officials, the cutters are able to bow before the king. [§]
Aneh Daniyel kodem malka ve'amar razah di-malka sha'el la hakimin ashpin hartumin gazrin yachlin le-hachavayah le-malka.
'Aneh' means 'answer' or 'he answered'; 'Daniyel' is the personal name 'Daniel'; 'kodem' means 'before' or 'in front of'; 'malka' means 'king'; 've'amar' means 'and said'; 'razah' means 'secret' or 'mystery'; 'di-' is the Aramaic relative particle meaning 'that'; 'malka' again 'king'; 'sha'el' means 'asked'; 'la' means 'not' or 'no' (here used as a negation); 'hakimin' means 'the wise ones'; 'ashpin' likely means 'the scribes' or 'the scholars'; 'hartumin' likely means 'the officials' or 'the officers'; 'gazrin' means 'the cutters' or 'the executors'; 'yachlin' means 'are able' or 'can'; 'le-hachavayah' means 'to bow' or 'to prostrate oneself'; 'le-malka' means 'to the king'.
[DAN.2.28] Now tell God in the heavens to reveal secrets and inform the king Nebuchadnezzar what will happen in the end of days: your dream and the visions of your head upon your bed, this is it. [§]
Beram itai Elah bishmayya gela razin ve-hodaa le-malkah Nebuchadnetsar ma di leheve be-acharit yomeya chelmach ve-hezvei reshach al-mishkvekh denah hu.
'Beram' means 'now', 'itai' means 'tell', 'Elah' means 'God', 'bishmayya' means 'in the heavens', 'gela' means 'reveal', 'razin' means 'secrets', 've-hodaa' means 'and inform', 'le-malkah' means 'to the king', 'Nebuchadnetsar' is the proper name Nebuchadnezzar, 'ma di leheve' means 'what will happen', 'be-acharit yomeya' means 'in the end of days', 'chelmach' means 'your dream', 've-hezvei' means 'and the visions of', 'reshach' means 'your head', 'al-mishkvekh' means 'upon your bed', 'denah hu' means 'this is it'.
[DAN.2.29] You are the King, your wisdom over your bed; release what will be after this, and reveal the secret you know, what will be. [§]
Ante malka raevonakh al-mishkebakh seliku ma di lehve acharei dena ve-gala razaya hodakh ma-di lehve.
'Ante' means 'you', 'malka' means 'king', 'raevonakh' means 'your wisdom', 'al-mishkebakh' means 'over your bed', 'seliku' means 'release' or 'let go', 'ma' means 'what', 'di' means 'that', 'lehve' means 'will be' or 'to be', 'acharei' means 'after', 'dena' means 'this', 've-gala' means 'and reveal', 'razaya' means 'secret', 'hodakh' means 'you know', the second 'ma-di lehve' repeats 'what will be'.
[DAN.2.30] And I am not in wisdom that I have within me from all my life; the secret that I have revealed to me, therefore concerning the matter that is an explanation to the king, they will know, and the thoughts of your heart will be known. [§]
va'ana la bechachma di-itai bi min kol chayyaya raza dena geli li lahen al dibrat di pishra lemalka yehodaun verayonei levbak tinda.
'va'ana' means 'and I', 'la' means 'not', 'bechachma' means 'in wisdom', 'di-itai' means 'that I have', 'bi' means 'in me', 'min kol chayyaya' means 'from all my life', 'raza' means 'secret', 'dena' means 'this', 'geli' means 'reveal', 'li' means 'to me', 'lahen' means 'therefore', 'al dibrat' means 'concerning the matter', 'di' means 'that', 'pishra' means 'explanation', 'lemalka' means 'to the king', 'yehodaun' means 'they will know', 'verayonei' means 'and the thoughts', 'levbak' means 'of your heart', 'tinda' means 'will be known'.
[DAN.2.31] You are the king; behold, he was, and the image a single strong figure, an image truly great, and its brightness exceeds, standing to receive you, and its spirit is fear. [§]
anta malka chazeh havayta va'alu tselam chad saggi tselma dikhen rav veziyeh yattir ka'em leqavlakh ver'eh dechil.
'anta' means 'you (masc singular)', 'malka' means 'king', 'chazeh' means 'see' or 'behold', 'havayta' means 'he was', 'va'alu' means 'and will' or 'and', 'tselam' means 'image', 'chad' means 'one', 'saggi' means 'strong' or 'mighty', 'tselma' means 'image' again, 'dikhen' means 'good' or 'proper', 'rav' means 'great' or 'many', 'veziyeh' means 'and its brightness', 'yattir' means 'exceeds' or 'greater', 'ka'em' means 'standing', 'leqavlakh' means 'to receive you', 'ver'eh' means 'and its spirit', 'dechil' means 'fear'.
[DAN.2.32] He is an image; its head is of gold, good and singular, and its body is of silver, and its covering is of copper. [§]
hu salma reshesh di-dehav tav chadohi udraohi di ksaf meohi ve-yarkateh di nechas
'hu' means 'he' referring to the object. 'salma' means 'image' or 'statue'. 'reshesh' means 'its head'. 'di-dehav' means 'that (of) gold'. 'tav' means 'good'. 'chadohi' means 'single' or 'unique'. 'udraohi' means 'and (of) bronze' (a metal term). 'di ksaf' means 'that (of) silver'. 'meohi' means 'of pure' or 'refined'. 've-yarkateh' means 'and its (covering or band)'. 'di nechas' means 'that (of) copper/bronze'. The verse describes a statue with a golden head, a silvery (or refined silver) body, and a copper (or bronze) covering.
[DAN.2.33] the bronze foot whose leg is of bronze and that comes from the cover. [§]
shakohei di parzel raglohei minhon di parzel u-minhon di chasaf.
'shakohei' means 'the foot', 'di' means 'that/of', 'parzel' means 'bronze', 'raglohei' means 'its leg', 'minhon' means 'from it', 'u-minhon' means 'and from it', 'chasaf' means 'cover' or 'shield'. The phrase describes a bronze foot whose leg is made of bronze and that comes from a covering.
[DAN.2.34] Behold, it was a stone that was cut, which has no hands, and is fashioned for an image upon its foot of iron and steel, and the tightening of it. [§]
Chazeh havita ad di hitgazeret even di la bidayin u-mchat le-tzalma al raglhohi di parzla vechaspa vehadeket himmon.
'Chazeh' means 'see' or 'behold', 'havita' is a verb form meaning 'it was' or 'it became', 'ad' means 'until' or 'up to', 'di' is a relative particle meaning 'that' or 'which', 'hitgazeret' means 'was cut' (reflexive of 'to cut'), 'even' means 'stone', 'di la' means 'which not' ('that does not'), 'bidayin' means 'in its hands' (literally 'in the hands'), 'u-mchat' means 'and is made' or 'and is fashioned', 'le-tzalma' means 'for an image' (from 'tzalma' = 'image, statue'), 'al' means 'upon' or 'on', 'raglhohi' means 'its foot' (ragl = foot, -hohi = its), 'parzla' means 'iron', 'vechaspa' means 'and steel', 'vehadeket' means 'and the tightening' or 'the strengthening', 'himmon' means 'it' (a pronoun referring back to the object).
[DAN.2.35] In iron they struck a single blade of bronze, copper, silver and gold, and fire like a flame from the furnace of fire; and they lifted the spirit wind, and all the remainder will not be forgotten for them, and a stone that is cut for an image is for great ruin and death of all the earth. [§]
beedayin daku kachada parzla chaspa nechasha kasspa vedahava vahav ke'ur min-idrei-qait un'sa himon ruha vekhol-atar la-hishtach lehon veavna di-mechat letsalma havat letur rav umelat kol-arta.
'beedayin' means 'in iron', 'daku' means 'they struck', 'kachada' means 'like a single', 'parzla' means 'bronze/iron', 'chaspa' means 'copper', 'nechasha' means 'bronze', 'kasspa' means 'silver', 'vedahava' means 'and gold', 'vahav' means 'and fire', 'ke\'ur' means 'like flame', 'min-idrei-qait' means 'from the furnace of fire', 'un\'sa' means 'and they lifted', 'himon' means 'their spirit', 'ruha' means 'wind/spirit', 'vekhol-atar' means 'and all the remainder', 'la-hishtach' means 'will not be forgotten', 'lehon' means 'for them', 'veavna' means 'and stone', 'di-mechat' means 'that is cut', 'letsalma' means 'for an image', 'havat' means 'is', 'letur' means 'for ruin', 'rav' means 'great', 'umelat' means 'and death', 'kol-arta' means 'of all earth'.
[DAN.2.36] Let us speak of the dream and its interpretation; we shall say it before the king. [§]
de'na chelma u-fishreh ne'amar kodam-malka.
'de'na' means 'let us speak', 'chelma' means 'dream', 'u-fishreh' means 'and its interpretation', 'ne'amar' means 'we shall say', 'kodam-malka' means 'before the king'. This verse contains no divine name, so no special God translation is required.
[DAN.2.37] You are King, King of kings, who is God of heaven, a kingdom of grace, justice, and glory, may He give to you. [§]
Anta malka melekh malchaya di elah shemaya malchuta hisna vetakpa viqara yehav lakh.
'Anta' means 'you', 'malka' means 'king', 'melekh' means 'king' (repeated for emphasis), 'malchaya' means 'of kings', 'di' means 'who/that/of', 'elah' means 'God', 'shemaya' means 'of heaven', 'malchuta' means 'kingdom', 'hisna' means 'grace' or 'favor', 'vetakpa' means 'justice', 'viqara' means 'glory', 'yehav' means 'may give', 'lakh' means 'to you'.
[DAN.2.38] And in all that exists, the children of man, the living creatures created, and the birds of heaven, are placed in your hand and under your rule over all of them; you are the chief of fire. [§]
Uvekhul di darin b'nei-anasha cheivat bara ve'of-shemaya yehav bi-yadach ve'hashl'tach be'kellehon antah-hu reisha di dahava.
'Uvekhul' means 'and in all', 'di' is a relative particle meaning 'that' or 'of', 'darin' means 'things' or 'matters', 'b'nei-anasha' means 'the sons of man', 'cheivat' means 'life' or 'living creature', 'bara' means 'created', 've'of-shemaya' means 'and birds of heaven', 'yehav' means 'will give' or 'will place', 'bi-yadach' means 'in your hand', 've'hashl'tach' means 'and your dominion', 'be'kellehon' means 'over all of them', 'antah-hu' means 'you are he', 'reisha' means 'head' or 'chief', 'di' again is 'of', and 'dahava' means 'fire' (or metaphorically 'gold' but here understood as 'fire' in poetic context). The verse therefore says that God controls all creation, the people, the birds, and holds everything in his hand, being the supreme ruler over everything.
[DAN.2.39] And in the future you will arise, king, my lord, the earth from you; and king will be exalted, my lord, who is a serpent, who will rule over all the earth. [§]
Uvatrach tequm malku achri ara'a minakh u-malku telitha achri di nehasha di tishlat bechol ar'a.
'Uvatrach' means 'and in the future', 'tequm' means 'you will arise', 'malku' means 'king', 'achri' means 'my lord', 'ara'a' (or 'ar'a') means 'earth', 'minakh' means 'from you', 'u-malku' means 'and king', 'telitha' means 'exalted' or 'raised up', the second 'achri' again means 'my lord', 'di' is a relative particle meaning 'who', 'nehasha' means 'serpent', the second 'di' again means 'who', 'tishlat' means 'will rule', 'bechol' means 'over all', and 'ar'a' means 'earth'.
[DAN.2.40] And the fourth kingdom will be standing firm like iron, all that receives iron is sharpened and heavy, everything, and like iron that shakes, all those are tightened and will roar. [§]
u malku revia yah teheve takifah kefarzla kol kovel di parzla mehadek ve chashel kola u kefarzla di meraa kol ilein taddik vetero'a.
'u' means 'and', 'malku' means 'kingdom', 'revia yah' means 'the fourth', 'teheve' means 'will be', 'takifah' means 'standing firm', 'kefarzla' means 'like iron', 'kol' means 'all', 'kovel' means 'receiving' or 'that which receives', 'di' means 'that', 'parzla' means 'iron', 'mehadek' means 'sharpened' or 'tightened', 've' means 'and', 'chashel' means 'heavy', 'kola' means 'everything', 'u kefarzla' means 'and like iron', 'di meraa' means 'that shakes', 'kol ilein' means 'all those', 'taddik' means 'tight', 'vetero'a' means 'and will roar'.
[DAN.2.41] And that I saw my foot and my finger made of copper and iron, and the king's ship of steel, and from the iron that is in it, all that I saw was steel mixed with copper. [§]
ve-di chazaita raglaya ve-etzbata minnehon chasaf di pehar u-minnehon parzel malku pelligah tehve u-min nitzbata di parzela leheve bah kol kovel di chazaita parzela me'arav ba-chasaf tina.
've-di' means 'and that', 'chazaita' means 'I saw', 'raglaya' means 'my foot', 've-etzbata' means 'and my finger', 'minnehon' means 'from the', 'chasaf' means 'copper', 'di' means 'of', 'pehar' means 'iron', 'u-minnehon' means 'and from the', 'parzel' means 'steel', 'malku' means 'king', 'pelligah' means 'ship' or 'craft', 'tehve' means 'it is', 'u-min' means 'and from', 'nitzbata' means 'that which is fixed' or 'the thing that is set', 'parzela' means 'steel', 'leheve' means 'to be in', 'bah' means 'it', 'kol' means 'all', 'kovel' means 'that which I saw' or 'everything', 'me'arav' means 'mixed', 'ba-chasaf' means 'with copper', 'tina' means 'metal' or 'metallic substance'.
[DAN.2.42] And the toe of my foot, of iron bronze and of copper from the tip of the kingdom shall be firm, and from it shall be heat. [§]
ve etzbat raglayya minnehon parzel u minnehon chasaf min-qtat malkhuta tehve takifah u-minnah tehve tevirah.
've' means 'and', 'etzbat' means 'toe' or 'finger', 'raglayya' means 'of my foot', 'minnehon' means 'of iron', 'parzel' means 'bronze', 'u' means 'and', 'minnehon' again means 'of copper', 'chasaf' means 'copper', 'min-qtat' means 'from the tip', 'malkhuta' means 'kingdom', 'tehve' means 'it will be' or 'shall be', 'takifah' means 'firm' or 'sturdy', 'u-minnah' means 'and from it', 'tehve' repeats 'it will be', 'tevirah' means 'heat' or 'fire'.
[DAN.2.43] That I saw iron mixed with bronze tin; they mingle among the seed of men, but they do not cling with each other. It is as iron does not mingle with copper. [§]
di chazita parzla me'arav ba-chasaf tina mit'aravin lehon bizra anasha vela-lehon davkin dena im dena hekedi parzla la mit'arav im chasfa.
'di' means 'that', 'chazita' means 'I saw', 'parzla' means 'iron', 'me'arav' means 'mixed', 'ba-chasaf' means 'with bronze', 'tina' means 'tin', 'mit'aravin' means 'they mingle', 'lehon' means 'they (the ones)', 'bizra' means 'with seed', 'anasha' means 'men', 'vela-lehon' means 'and not they', 'davkin' means 'they cling', 'dena' means 'with each other', 'im dena' means 'with each other', 'hekedi' means 'as if', 'parzla' repeats 'iron', 'la mit'arav' means 'does not mingle', 'im chasfa' means 'with copper'.
[DAN.2.44] And in his days that the king is, they will establish God of the heavens, a kingdom that is forever, not to be destroyed, and his kingdom for the people will not be removed, will be firm and will add all these kingdoms, and it will stand for eternity. [§]
u'veyomehon di malkaia innun yeqim elah shemaya malku di le'almin la titchabal umalkuta le'am achran la tishtavik taddik vetasef kol-ilen malchuta vehee tequm le'almaya.
'u'veyomehon' means 'and in his days'; 'di' means 'that' or 'which'; 'malkaia' means 'the king'; 'innun' means 'they are'; 'yeqim' means 'will establish' or 'will set up'; 'elah' means 'God' (literal translation of El); 'shemaya' means 'the heavens'; 'malku' means 'kingdom'; 'di' again means 'of'; 'le'almin' means 'forever' or 'eternally'; 'la' means 'not'; 'titchabal' means 'be destroyed' or 'be broken'; 'umalkuta' means 'and his kingdom'; 'le'am' means 'for the people'; 'achran' means 'future' or 'later'; 'la' again means 'not'; 'tishtavik' means 'be taken away' or 'be removed'; 'taddik' means 'be strong' or 'be firm'; 'vetasef' means 'and add' or 'and increase'; 'kol-ilen' means 'all these'; 'malchuta' means 'kingdoms'; 'vehee' means 'and it'; 'tequm' means 'will arise' or 'will stand'; 'le'almaya' means 'for eternity' or 'forever'. The verse speaks of a future time when the king will establish God of the heavens' kingdom that will last forever, never be broken, and his kingdom for the people will not be removed, will be firm and will add all these kingdoms, and it will stand for eternity.
[DAN.2.45] All who have seen the pure stone that is not in their hand and the iron hammer, copper, silver and gold, God the great informs the king what will be after this, and will set a dream and the ruler of its splendor. [§]
Kol-koveil di-chazitah di-mitora itgezret even di-la beydayn vehadekat parzla nechasha chaspa kaspa v'dahava elah rav hoda lemlaka ma di leheve akhrei d'na v'yatziv helma u-mehiman pishreh.
'Kol' means 'all', 'koveil' (from kibel) means 'who receive/see', 'di' is the relative particle 'who/that', 'chazitah' means 'have seen', 'mitora' means 'the pure', 'itgezret' means 'is cut', 'even' means 'stone', 'di-la' means 'that is not', 'beydayn' means 'in their hand', 'vehadekat' means 'and the hammer', 'parzla' means 'of iron', 'nechasha' means 'copper', 'chaspa' means 'silver', 'kaspa' is a repeat for emphasis, 'v'dahava' means 'and gold', 'elah' is the name of God translated literally as 'God', 'rav' means 'great', 'hoda' means 'informs', 'lemleka' means 'to the king', 'ma' means 'what', 'di' again is a relative, 'leheve' means 'will be', 'akhrei' means 'after', 'd'na' means 'this', 'v'yatziv' means 'and will set', 'helma' means 'a dream/vision', 'u-mehiman' means 'and the ruler/owner', 'pishreh' means 'its splendor'.
[DAN.2.46] In the days of king Nebuchadnezzar he fell upon his foot, and for Daniel there was worship and drink; he said for the banquet to him. [§]
beadiyan malka Nebuchadnetzar nfal al-anpohi ul-daniel sgid ve-nichochin amar l'nesakha leh.
'beadiyan' means 'in the days (of)', 'malka' means 'king', 'Nebuchadnetzar' is the name of the Babylonian king, 'nfal' means 'fell', 'al-anpohi' means 'upon his foot', 'ul-daniel' means 'and to Daniel', 'sgid' means 'service' or 'worship', 've-nichochin' means 'and drink', 'amar' means 'he said', 'l'nesakha' means 'for the banquet', 'leh' means 'to him'.
[DAN.2.47] Answer the king to Daniel and he said, from the counsel that your God it is a God, the Gods and master of kings, and reveal the mysteries that you are able to uncover the secret of this. [§]
Aneh malka le-Daniel we'amar min-kshet di elahkon huwa elah elahin u-mara malakhin we'ga'leh razin di yecheltah le-migleh razah de'na.
'Aneh' means 'Answer', 'malka' means 'king', 'le-Daniel' means 'to Daniel', 'we'amar' means 'and he said', 'min-kshet' means 'from the counsel', 'di' means 'that/which', 'elahkon' means 'your God', 'huwa' means 'it is', 'elah' means 'God', 'elahin' means 'the Gods' (plural), 'u-mara' means 'and master', 'malakhin' means 'of kings', 'we'ga'leh' means 'and reveal', 'razin' means 'mysteries', 'di' means 'that', 'yecheltah' means 'you are able', 'le-migleh' means 'to uncover', 'razah' means 'secret', 'de'na' means 'of this'.
[DAN.2.48] Now the king to Daniel, my master, and the giver, the great chief Sagion, will give to him, and his dominion over all the kingdom of Babylon, and great authority over all the wise men of Babylon. [§]
Edayin Malkah le-Daniel Rabi u-Mattenan Ravrabban Sagion Yahav-leh ve-hashleteh al kol-medinat Babel ve-rav-signin al kol-chakimei Babel.
'Edayin' means 'now', 'Malkah' means 'king', 'le-Daniel' means 'to Daniel', 'Rabi' means 'my master', 'u-Mattenan' means 'and the one who gives', 'Ravrabban' literally 'great chief', 'Sagion' is a title meaning 'the exalted one', 'Yahav-leh' means 'he will give to him', 've-hashleteh' means 'and his dominion', 'al kol-medinat Babel' means 'over all the kingdom of Babylon', 've-rav-signin' means 'and great authority', 'al kol-chakimei Babel' means 'over all the wise men of Babylon'.
[DAN.2.49] And Daniel came from the king and (he) brought to the work that of the kingdom of Babylon to the ruler to assign and served (the) servant, and Daniel (was) in the presence of the king. [§]
ve-Daniel be'a min-malka u-manni al avidtah di medinat Babel le-shadrakh meishakh va'avod nego ve-Daniel bitra' malka.
've-' means 'and', 'Daniel' is the proper name, 'be'a' means 'came', 'min' means 'from', 'malka' means 'king', 'u-' is the conjunction 'and', 'manni' is a form of the verb 'to have' or 'to bring', 'al' means 'upon' or 'to', 'avidtah' means 'the work' or 'service', 'di' is the Aramaic relative particle meaning 'that' or 'of', 'medinat' means 'the kingdom', 'Babel' is 'Babylon', 'le-shadrakh' means 'to the ruler' or 'to the governor', 'meishakh' means 'to assign' or 'to appoint', 'va-avod' means 'and worked' or 'and served', 'nego' is uncertain but likely 'the servant' or a name, 'bitra'' means 'in the presence of', and the final 'malka' again means 'king'. The exact syntax is difficult because the fragment is damaged, but each word is rendered literally.
DAN.3
[DAN.3.1] Nebuchadnezzar the king, servant of the golden image, who lifted up his trust, set it in the opening of the temple in the land of Babylon. [§]
Nebuchadnezar malka avad tzelem di-dehav rumeh amin shitin petaheh amin shit akimeh beviqat durah bimedinat Babel.
'Nebuchadnezar' is the name of the Babylonian ruler; 'malka' means 'king' in Aramaic; 'avad' means 'servant' or 'slave'; 'tzelem' means 'image' or 'idol'; 'di-dehav' is the Aramaic construct meaning 'of gold'; 'rumeh' likely derives from the root 'ramah' meaning 'to raise' or 'to lift up'; 'amin' can be read as 'trust' or 'faith'; 'shitin' may be a form of 'shith' meaning 'to set' or 'to place'; 'petaheh' comes from 'patah', meaning 'opening' or 'doorway'; the second 'amin' repeats the idea of trust; 'shit' could be a verb form meaning 'to set' or 'to place'; 'akimeh' from 'qim' meaning 'to stand' or 'to establish'; 'beviqat' means 'in the opening' or 'in the doorway'; 'durah' is 'temple' or 'house of worship'; 'bimedinat' means 'in the country' or 'in the land'; 'Babel' is 'Babylon'. The phrase as a whole appears to describe Nebuchadnezzar as a king who serves a golden idol and establishes a trust or worship in the temple of Babylon.
[DAN.3.2] And Nebuchadnezzar the king sent to Mikhnash for the Ahashdarp'naya, the tribute and the booty, the great spoils of Adargaz, the treasure of the tables, the portion, and all the dominions of the nation, for the dedication of the image that Nebuchadnezzar the king established. [§]
U nevu khad ne tsar malka shelah le-mikhnash la-akhshadarp'neyah sigunaya u-pahavata adargazriya gedavriya d-tebriya tiftayeah v'kol shiltoni medinata lemeti lachanukath tsalma di hakiem nevu khad ne tsar malka.
'U' means 'and'. 'Nebuchadnezzar' is a proper name, kept as Nebuchadnezzar. 'Malka' means 'king'. 'Shelah' means 'sent'. 'Le-mikhnash' means 'to Mikhnash' (a place or official). 'La-akhshadarp'neyah' means 'to the Ahashdarp'naya' (a title or region). 'Sigunaya' means 'the tribute'. 'U-pahavata' means 'and the booty'. 'Adargazriya' means 'the spoils of Adargaz'. 'Gedavriya' means 'the great treasure'. 'D-tebriya' means 'of the tables'. 'Tiftayeah' means 'the portion' or 'share'. 'V'kol' means 'and all'. 'Shiltoni' means 'the dominions'. 'Medinata' means 'of the nation'. 'Lemeti' means 'to the dead' (or 'for the dead'). 'Lachanukath' means 'for the dedication'. 'Tsalma' means 'of the image'. 'Di' means 'that' or 'which'. 'Hakiem' means 'established' or 'set up'. The final 'Nebuchadnezzar malka' repeats the name and title, meaning 'Nebuchadnezzar the king'.
[DAN.3.3] In Edessa the ones who are seated, the officials and messengers, the soldiers and commanders of the empire, the statues, and all the rulers of the country for the building of the image that was erected by Nebuchadnezzar the king, and those who are established to receive the image that was erected by Nebuchadnezzar. [§]
Be'edin mitkanneshiin Ahashdarfenaya Sig'naya u'pachavata Adargazraiya gedavraiya d'tavraiya tiftaya wekol shiltonē medinata lakhannukat tzalma di hakeem Nebukadnetsar malka weka'imin laqobel tzalma di hakeem Nebukadnetsar.
'Be'edin' means 'in Edessa', 'mitkanneshiin' means 'those who are seated', 'Ahashdarfenaya' is a proper name or title of a group, 'Sig'naya' means 'the captains' or 'the officials', 'u'pachavata' means 'and the messengers', 'Adargazraiya' denotes 'the soldiers', 'gedavraiya' means 'the commanders', 'd'tavraiya' means 'of the empire', 'tiftaya' means 'the statues', 'wekol' means 'and all', 'shiltonē' means 'rulers', 'medinata' means 'of the country', 'lakhannukat' means 'for the building', 'tzalma' means 'image or statue', 'di' means 'that', 'hakeem' means 'erected', 'Nebukadnetsar' is the name of the king, 'malka' means 'king', 'weka'imin' means 'and those who are established', 'laqobel' means 'to receive' or 'to bring'.
[DAN.3.4] And the crane called with strength; therefore they say: the people, the nations, and the language. [§]
vekarozá kare beḥáyil lekhón amrin ammayá ummáyá ve'lishanayyá.
"ve" means "and". "karozá" is a noun meaning "crane" (a bird). "kare" means "called". "beḥáyil" means "with strength" or "in power". "lekhón" means "therefore" or "so". "amrin" is Aramaic for "they say". "ammayá" means "the people". "ummáyá" means "the nations". "ve'lishanayyá" means "and the language" ("lishan" = language or tongue).
[DAN.3.5] In the time that you will hear a voice from the western horn, Kaitros, cup, scepters, Sumponia, and all the singers will fall and be humbled before the golden image that the mighty Nebuchadnezzar established as king. [§]
beiddana di-tishmeun qal qarna mashroqita kaitros sabba psanterin sumponia wekholl zenei zamara tiflun we-tisgudun le-tselem dahava di haqeym Nebuchadnezar malka.
'beiddana' means 'in the time', 'di' is a relative particle meaning 'that', 'tishmeun' means 'you will hear', 'qal' means 'voice', 'qarna' means 'horn', 'mashroqita' means 'of the west', 'kaitros' is a proper name (possibly a place or a person), 'sabba' means 'cup' or 'goblet', 'psanterin' means 'scepters', 'sumponia' is a name for a group or tribe, 'wekholl' means 'and all', 'zenei' means 'of the', 'zamara' means 'song' or 'chant', 'tiflun' means 'they will fall', 'we-tisgudun' means 'and they will be humbled', 'le-tselem' means 'to the image', 'dahava' means 'gold', 'di' again is a relative particle 'that', 'haqeym' means 'established', 'Nebuchadnezar' is the name of the Babylonian king, and 'malka' means 'king'.
[DAN.3.6] And the one who does not fall and is shut, at that hour he will be lifted, to you fire will be kindled. [§]
u-man di la yipkel ve-yisgud ba shaata yitreme lego atun nura yakidta.
'u-man' means 'and from' (the conjunction u- plus the preposition man 'from'); 'di' is the Aramaic relative particle meaning 'that' or 'who'; 'la' means 'not'; 'yipkel' is the verb 'will not fall' (from the root p-l, to fall); 've-yisgud' means 'and will be shut' (yisgud from the root sg-d, to be closed or restrained); 'ba' means 'in'; 'shaata' means 'hour' or 'time'; 'yitreme' is a verb meaning 'will be lifted up' or 'exalted' (from the root r-m, to be high); 'lego' is the preposition 'to the'; 'atun' is the Aramaic second‑person plural pronoun 'you'; 'nura' means 'fire'; 'yakidta' is a verb meaning 'will be kindled' (from the root q-d, to kindle).
[DAN.3.7] All gathered here in this time, when they heard, all peoples, the sound of the horn announcing the record, the lid of the table, and all the small money, all the songs have fallen; all peoples, nations and languages bowed before the golden image that Nebuchadnezzar the king set up. [§]
Kol qobel dena beh zimna kedi shma'in kol ammaya kal karna mashrukita kaitros sabka p'santerin vechol zenei zemra naplin kol ammaya umayya velishanyaa sagdin le-tselem dahaba di haqim Nebuchadnezzar malka.
'Kol' means 'all', 'qobel' means 'gathered' or 'received', 'dena' means 'this', 'beh' means 'in', 'zimna' means 'time', 'kedi' means 'when' or 'as soon as', 'shma'in' means 'they hear', 'kol' again means 'all', 'ammaya' (plural of 'am') means 'peoples', 'kal' means 'voice' or 'sound', 'karna' means 'horn', 'mashrukita' is an idiom meaning 'the proclamation' or 'announcement', 'kaitros' is a term for a 'record' or 'tablet', 'sabka' means 'cover' or 'lid', 'p'santerin' is an Aramaic loanword meaning 'pennies' or 'small money', 'vechol' means 'and all', 'zenei' means 'of the', 'zemra' means 'song' or 'psalm', 'naplin' means 'have fallen' or 'are down', 'ummaya' is another form of 'people' (nation), 'velishanyaa' means 'and to the languages', 'sagdin' is an idiom meaning 'they bowed' or 'they worshiped', 'le-tselem' means 'for the image', 'dahaba' means 'gold', 'di' means 'that', 'haqim' means 'the one who set up' or 'established', 'Nebuchadnezzar' is the proper name of the Babylonian king, and 'malka' means 'king'.
[DAN.3.8] All the offerings of this season bring near the strong men of the Chaldaeans, and they ate the crust of the Jews. [§]
Kol kovel d'na beh zimna k'ribu gubrīn kashda'in va'achalu kartezeyhon di Yehudaya.
'Kol' means 'all', 'kovel' means 'offering', 'd'na' means 'this', 'beh' means 'in it' or 'with it', 'zimna' means 'time' or 'season', 'k'ribu' means 'they approach' or 'bring near', 'gubrīn' means 'strong men' or 'heroes', 'kashda'in' refers to a specific people (understood as the Chaldaeans), 'va'achalu' means 'and they ate', 'karetteyhon' means 'their crust' (the outer part of bread), 'di' means 'of', and 'Yehudaya' means 'the Jews'.
[DAN.3.9] They answer and say to Nebuchadnezzar, "King, king forever, live!" [§]
Ano veamerin liNebuchadnetzhar malka malka leolmin chayi.
'Ano' means 'they answer', 'veamerin' means 'and say', 'liNebuchadnetzhar' means 'to Nebuchadnezzar', 'malka' means 'king', the second 'malka' repeats for emphasis, 'leolmin' means 'forever', 'chayi' means 'live' or 'may you live'.
[DAN.3.10] You, O king, have set a taste for all men who will hear the voice of the horn, the mashrokitah, the kaitros, the cup, the spices and the incense, and all the parts of the song will fall and be sealed to a golden image. [§]
anta malka samta ta'em di kol-enash di-yishma qal karna mashrokitah kaitros sabcha psanterin vesiponya vekol zenei zemara yifel ve-yisgud le-tselem dahava.
'anta' means 'you', 'malka' means 'king', 'samta' means 'you have set', 'ta'em' means 'a taste', 'di' is a relative particle meaning 'that' or 'who', 'kol-enash' means 'all men', 'di-yishma' means 'who will hear', 'qal' means 'voice', 'karna' means 'horn', 'mashrokitah' is an obscure term likely referring to a type of sound or instrument, 'kaitros' is another obscure term possibly a kind of ritual object, 'sabcha' means 'cup' or 'drinking vessel', 'psanterin' means 'spices', 'vesiponya' means 'and incense', 'vekol' means 'and all', 'zenei' means 'of the', 'zemara' means 'song' or 'chant', 'yifel' means 'will fall', 've-yisgud' means 'and will be shut', 'le-tselem' means 'to the image', and 'dahava' means 'gold'.
[DAN.3.11] And who does not fall and will be shut, will be lifted for your guilt, light you have hardened. [§]
u-man di-la yippel veyisgud yitreme le-go atun nura yakdeta.
'u-man' means 'and who', 'di' is a relative particle meaning 'that', 'la' means 'not', 'yippel' means 'will fall', 'veyisgud' means 'and will be shut/closed', 'yitreme' means 'will be lifted', 'le-go' means 'for the guilt', 'atun' means 'you (plural)', 'nura' means 'light', 'yakdeta' is a verb meaning 'you have hardened' (from the root K-D).
[DAN.3.12] Now the mighty men of the Jews who were appointed for the work of the state of Babylon, the palace master and servant Neg, my warriors to you, did not place upon you a king to test your God; they did not split, and for the image of gold that you erected they did not count. [§]
Iti gubrin Yehudayin di mannita yatheon al-avidat medinat Bavel shadrakh meishakh vaaved nego gubrayya ilekh la-samu alaykh malkah teem le-elahikh la palchin ul-tselem dahava di haqeimta la sagdin.
'Iti' means 'Now' or an introductory particle. 'gubrin' means 'mighty men' or 'warriors'. 'Yehudayin' means 'of the Jews'. 'di' means 'who' or 'that'. 'mannita' means 'appointed' or 'assigned'. 'yatheon' means 'them' (accusative). 'al-avidat' means 'for the work of'. 'medinat' means 'the state of' or 'kingdom'. 'Bavel' means 'Babylon'. 'shadrakh' means 'the palace' or 'the palace master'. 'meishakh' means 'the ruler' or 'the overseer'. 'vaaved' means 'and servant'. 'nego' is a personal name or title, possibly 'Neg'. 'gubrayya' means 'my warriors' or 'my strong ones'. 'ilekh' means 'to you'. 'la-samu' means 'did not place' or 'did not set'. 'alaykh' means 'upon you'. 'malkah' means 'king'. 'teem' means 'taste' or 'test'. 'le-elahikh' means 'to your God' (El = God). 'la' means 'not'. 'palchin' means 'they split' or 'they divided'. 'ul-tselem' means 'and for the image'. 'dahava' means 'gold'. 'di' means 'that'. 'haqeimta' means 'you established' or 'you erected'. 'la' means 'not'. 'sagdin' means 'they counted' or 'they enumerated'.
[DAN.3.13] Nebuchadnezzar of Beadiyan said in battle and fury, 'to the youth, to the ruler, my lord, and servant Nego of Beadiyan, the warriors are before the king.' [§]
Beadiyan Nebukadnetsar birgaz vachamah amar lehaytayah leshadrach meishach vaaved nego Beadiyan gubrayya ilekh heitayu kodam malka.
'Beadiyan' is treated as a place name, possibly meaning 'in Edan' or a region. 'Nebukadnetsar' is the proper name of the Babylonian king Nebuchadnezzar. 'birgaz' is understood as 'in war' or 'with battle'. 'vachamah' means 'and heat' or 'and fury', indicating intensity. 'amar' means 'said'. 'lehaytayah' likely means 'to the youth' (l' + haytayah). 'leshadrach' seems to be 'to the ruler' (l' + shadarach). 'meishach' could be a form of 'my lord' (me + ishach) but is not a divine name here. 'vaaved' means 'and servant' or 'and work'. 'nego' appears to be a personal name or title, possibly meaning 'the servant' in a local dialect. 'gubrayya' is interpreted as 'warriors' or 'strong ones'. 'ilekh' means 'to you'. 'heitayu' is a verb meaning 'they will be' or 'they were'. 'kodam' means 'before' or 'in front of'. 'malka' is the Aramaic word for 'king'.
[DAN.3.14] He answered Nebukadnetzhar and said to them the righteous: your way will be cut off and servant Nego to my God not you will be able to divide and for an image of gold that is established not they will submit. [§]
aneh Nebukadnetzhar ve'amar le'hen hatsada shadrakh mashakh ve'aved nego le'Elahi lo itichon palhin uletzelm dahava di hakeimet lo sagdin.
'aneh' means 'he answered', 'Nebukadnetzhar' is the name of the Babylonian king, 've'amar' means 'and said', 'le'hen' means 'to them', 'hatsada' means 'the righteous', 'shadrakh' means 'your way', 'mashakh' means 'will be cut off', 've'aved' means 'and servant', 'nego' is a name meaning 'to be opposed', 'le'Elahi' means 'to my God', 'lo' means 'not', 'itichon' means 'you will be able', 'palhin' means 'to divide', 'uletzelm' means 'and for image', 'dahava' means 'gold', 'di' means 'that', 'hakeimet' means 'established', 'lo' means 'not', 'sagdin' means 'they will submit'.
[DAN.3.15] As if, behold, you will be in the future in the time when you hear the horn's voice, a secret cry, a covering and hidden things; and all the ends of song will fall and you will be killed before the image of the servant. And behold, you will not be killed. At that hour you will be deceived; you will go into the light of God, the great One, and what is God who will save you from my hand. [§]
ke'an hen iteikhon atidin di beidana di-tishme'un kal karna meshrokita kaitros savka pesanterin ve-sumponia ve-kol zenei zemara tiplun ve-tisgedun le-tsalma di-avdet ve-hen la-tisgedun ba-ha-sha'ata titremon le-go-atun nura yakdeta u-man-hu elah dei yeshezbinkhon min-yedai.
'ke'an' means 'as if', 'hen' means 'behold', 'iteikhon' means 'you will be', 'atidin' means 'future', 'di' is the relative particle 'that', 'beidana' means 'in the time', 'di-tishme'un' means 'when you hear', 'kal' means 'voice', 'karna' means 'horn', 'meshrokita' means 'a mysterious/secret', 'kaitros' means 'cry', 'savka' means 'covering', 'pesanterin' means 'hidden things', 've-sumponia' means 'and sumponiya (unsure, ambiguous term)', 've-kol' means 'and all', 'zenei' means 'tails/ends', 'zemara' means 'song', 'tiplun' means 'you will fall', 've-tisgedun' means 'and you will be killed', 'le-tsalma' means 'before the image', 'di-avdet' means 'of the servant', 've-hen' means 'and behold', 'la-tisgedun' means 'you will not be killed', 'ba-ha-sha'ata' means 'at that hour', 'titremon' means 'you will be deceived', 'le-go-atun' means 'you will go', 'nura' means 'light', 'yakdeta' means 'the great', 'u-man-hu' means 'and what is', 'elah' means 'God', 'dei' means 'of', 'yeshezbinkhon' means 'who will save you', 'min-yedai' means 'from my hand'. The divine name 'elah' is translated literally as 'God' per the given guidelines.
[DAN.3.16] Behold your field and your harvest, and work the labor, and they say to the king Nebuchadnezzar, we shall not be ashamed of this; we will bring the offering to your covenant. [§]
ano shadrakh meishak vaaved nego veamrin lemlaka nebukadnezzar la-hashshin anachna al dena pitgam lahetavutek.
'ano' means 'behold' or 'look'; 'shadrakh' means 'your field' (shadar = field, -kh = your); 'meishak' means 'your harvest' (mei = from, shak = harvest); 'vaaved' means 'and (you) work' (va- = and, aved = work); 'nego' means 'the work' (neg = work, -o = the); 'veamrin' means 'and they say' (ve- = and, amrin = they say); 'lemlaka' means 'to the king' (le- = to, malka = king); 'nebukadnezzar' is the name of the Babylonian king; 'la-hashshin' means 'not ashamed' (la = not, hashshin = shame); 'anachna' means 'we' (archaic first‑person plural); 'al' means 'on' or 'upon'; 'dena' means 'this matter' (from d'an = this); 'pitgam' means 'offering' or 'gift'; 'lahetavutek' means 'to your covenant' or 'to your promise' (la- = to, hetavutek = covenant).
[DAN.3.17] Behold, I have our God, that we may break and can bring us back from your light, brightened, and from your hand, O king, we will be lifted. [§]
hen itay elahna di anachna palchin yakil leshezavutana min attun nura yakidta umin yedakh malka yesheiziv
'hen' means 'behold', 'itay' means 'I have' or 'here is', 'elahna' means 'our God' ('El' = God, plus the suffix meaning 'our'), 'di' means 'that', 'anachna' means 'we', 'palchin' means 'we will split' or 'break', 'yakil' means 'can' or 'is able', 'leshezavutana' means 'to bring us back' or 'to restore us', 'min' means 'from', 'attun' means 'you (plural)', 'nura' means 'light', 'yakidta' means 'will be brightened', 'umin' means 'and from', 'yedakh' means 'your hand', 'malka' means 'king', 'yesheiziv' means 'will lift up' or 'will deliver'.
[DAN.3.18] Behold, you do not know that your king, who is your God, has no shield and that the golden image you set up is not worshiped. [§]
Vehen la yedia leheve-lekh malka di leelohekh la-ithina palchin uletzem dahaba di hakeimta la nisgud.
'Vehen' means 'Behold', 'la' means 'not', 'yedia' means 'you know', 'leheve-lekh' means 'for you', 'malka' means 'king', 'di' means 'who/that', 'leelohekh' means 'your God' (with 'El' rendered as God), 'la-ithina' means 'there is no', 'palchin' means 'shield', 'uletzem' means 'and for an image', 'dahaba' means 'golden', 'di' means 'that', 'hakeimta' means 'you have set up', 'la' means 'not', 'nisgud' means 'worshiped' or 'offered as sacrifice'.
[DAN.3.19] In Edayin Nebuchadnezzar you will be filled with heat and you will cast my stone, I will change upon your throne and banquet, and work the servant, answer and say to me: one seven upon the sight of me. [§]
be'adayin nebuchadnetzur hitmeli hema utzelem anpohi eshtannu alshadrakh meishakh vaaved nego aneh veamar lemeze leatuna echadshivah al di chazeh lemezyeh.
'be'adayin' means 'in Edayin' (a place name), 'nebuchadnetzur' means 'Nebuchadnezzar' (a proper name), 'hitmeli' means 'you will be filled', 'hema' means 'with heat', 'utzelem' means 'and you will cast', 'anpohi' is an obscure term possibly meaning 'my stone', 'eshtannu' means 'I will change', 'alshadrakh' means 'upon your throne', 'meishakh' means 'and your banquet', 'vaaved' means 'and work', 'nego' means 'the servant', 'aneh' means 'answer', 'veamar' means 'and say', 'lemeze' means 'to me', 'leatuna' means 'to you', 'echadshivah' means 'one seven', 'al' means 'upon', 'di' means 'the', 'chazeh' means 'sight', 'lemezyeh' means 'of me'.
[DAN.3.20] And to the mighty men of strength, who in their power said, 'Cover yourself for Shadrach's rise, and serve the task of deceit; to you, O Light, you shall be firmly established.' [§]
Ule-gubrin gibbarei-chayil di bechayleh amar lekapatah le-shadrach meishakh va-aved nego le-mirma le-attan nura yakidta.
'Ule-gubrin' means 'and to the mighty ones'; 'gibbarei-chayil' means 'mighty men of strength'; 'di' is the Aramaic relative pronoun 'who'; 'bechayleh' means 'in his power/strength'; 'amar' means 'said'; 'lekapatah' means 'to a covering' (perhaps a veil or protection); 'le-shadrach' is a proper name, here taken as a noun meaning 'to Shadrach' or 'for Shadrach'; 'meishakh' means 'the rising' or 'exaltation'; 'va-aved' means 'and he served' or 'and he worked'; 'nego' means 'his work' or 'the task'; 'le-mirma' means 'to deception' or 'for deceit'; 'le-attan' means 'to you' (plural respectful); 'nura' means 'light'; 'yakidta' means 'you will establish' or 'you will make firm'. The passage appears to be an Aramaic‑Hebrew mixed idiom describing strong men speaking about covering or protecting someone named Shadrach, then turning to work of deception, addressing the audience as 'Light' and asserting their firm establishment.
[DAN.3.21] In Eden the mighty ones come to you like scattered pieces of their weapons, their smiters, their armor, their clothing, and their casting, for your departing light has become hardened. [§]
beedin gubrayya ilekh kephituesarbaleyhon pattisheyon ve karblaton ulebushyehon urmi lego-atun nura yakdta.
'beedin' means 'in Eden', 'gubrayya' means 'the mighty ones' or 'warriors', 'ilekh' means 'to you' (masc. singular), 'kephitu' means 'as your' or 'like your', 'esarbaleyhon' means 'their scattered pieces' (from a root meaning 'broken' or 'scattered'), 'pattisheyon' means 'their smiters' or 'those who strike', 'vekarblaton' means 'and their armor', 'ulebushyehon' means 'and their clothing', 'urmi' means 'and his throw' or 'his casting', 'lego-atun' means 'to the go - you' (a poetic construction meaning 'your going' or 'your departure'), 'nura' means 'light', and 'yakdta' means 'you have become hardened' or 'you have been set'.
[DAN.3.22] All that is received from the word of the king's command, and our strength will cause terror to the mighty toward you, the one who restrains your side and opposes, and will enact a small decree of the council, the broken that is light. [§]
Kol-kovel dena min-di milat malka machzpha ve-atuna ezze yattira gubrayya ilekh di has-siku le-shadrakh meishakh va-aved nego katil himon sheviba di nura.
'Kol' means 'all', 'kobel' means 'to receive' or 'accept', 'dena' means 'this', 'min-di' means 'from the', 'milat' means 'word', 'malka' means 'king', 'machzpha' means 'a command' or 'order', 've-atuna' means 'and our', 'ezze' means 'strength' or 'power', 'yattira' means 'to be terrified', 'gubrayya' means 'the mighty' or 'strength', 'ilekh' means 'to you', 'di' is a particle meaning 'that' or 'who', 'has-siku' means 'the one who restrains', 'le-shadrakh' means 'to your side' or 'for your path', 'meishakh' means 'to go against' or 'opposite', 'va-aved' means 'and will work' or 'and will do', 'nego' means 'a decree' or 'law', 'katil' means 'small' or 'little', 'himon' means 'the assembly' or 'the council', 'sheviba' means 'the broken' or 'the ruined', 'di' again means 'that', 'nura' means 'light' or 'illumination'.
[DAN.3.23] And the mighty ones to you shall bring them, your throne your strength, and you shall work against them; they fell to the valley, you are fire, you have appointed a covering. [§]
vegubraya ilekh telatehon shadrakh meishakh vaaved nego nepal legoa-attan-nura yakidta mekapthin
'vegubraya' means 'and the mighty ones', from the root g-b-r meaning 'strong' or 'heroic'; 'ilekh' means 'to you'; 'telatehon' is interpreted as a verb form meaning 'you shall bring them' (from a root meaning 'to carry' or 'to lift'); 'shadrakh' means 'your throne' (shadar = 'to sit' + suffix -kh = 'your'); 'meishakh' means 'your strength' (from mashak = 'strength'); 'vaaved' means 'and you shall work' (from avod = 'to serve' with vav conjunction); 'nego' means 'against' or 'opposite'; 'nepal' means 'they fell' (from fall); 'legoa-attan-nura' is a compound phrase: 'legoa' = 'to the valley', 'attan' = 'you are', 'nura' = 'fire' (so 'you are fire in the valley'); 'yakidta' means 'you have appointed' (from qodah = 'to set' with past 2nd person); 'mekaptin' means 'covering' or 'cloak' (from kaph = 'to cover').
[DAN.3.24] Then Nebuchadnezzar the king, feasting, rose in amazement; he answered and said to his servant, 'Is not the three strong men actually women for the sake of the light?'. The ones answering said to the king, 'The ruler is king.' [§]
Edayin Nebukadnezar malkā tevah veqam behitbhalah aneh veamar lehadabrohi hala gubrin telata remena legonura mekaptin anayin veamrin lemalkā yatziva malkā.
'Edayin' means 'then', 'Nebukadnezar' is the name of the Babylonian king, 'malkā' means 'king', 'tevah' (from the root for 'feast') means 'feasting', 'veqam' means 'and rose/stood', 'behitbhalah' means 'in amazement or wonder', 'aneh' means 'he answered', 'veamar' means 'and said', 'lehadabrohi' means 'to his servant', 'hala' is a rhetorical particle meaning 'is not', 'gubrin' means 'strong men', 'telata' means 'three', 'remena' means 'women', 'legonura' means 'for the sake of the light' (a phrase of unclear idiom), 'mekaptin' means 'covering' or 'wrapping', 'anayin' means 'they answered', 'veamrin' means 'and they said', 'lemalkā' means 'to the king', 'yatziva' means 'the ruler' or 'the one who sets up', 'malkā' again means 'king'.
[DAN.3.25] He answered and said, 'Behold, see the mighty men, four and two walking in darkness, and a rope that is not with me there, and his soul, the fourth, like the son of the Gods.' [§]
aneh veamar ha-anah hazeh gubrin arbaah shrayin mahalkin begu-nura vachaval la-iti behon verevah di rebia dame levar-elahin
'aneh' means 'he answered', 'veamar' means 'and said', 'ha-anah' is a demonstrative particle meaning 'this one' or 'behold', 'hazeh' means 'see', 'gubrin' is the plural of 'gibor' meaning 'mighty men', 'arbaah' means 'four', 'shrayin' means 'two', 'mahalkin' is a participle meaning 'walking' or 'going', 'begu-nura' is a compound meaning 'in darkness' (gû means 'darkness', nûra is an intensifier), 'vachaval' means 'and a rope' (chaval can also mean 'burden' but here rendered as 'rope'), 'la-iti' means 'that is not with me' (la = not, iti = with me), 'behon' means 'in the place' or 'there', 'verevah' means 'and his soul', 'di' is the Aramaic genitive particle 'of', 'rebia' is 'the fourth', 'dame' means 'like' or 'as', 'levar-elahin' means 'the son of the Gods' (elahin = the Gods). The final 's' is a scribal siglum and is omitted in translation.
[DAN.3.26] In the time of Adiyan Nebuchadnezzar approached you, O light, your fire, and he answered and said, 'Your servant, my lord, and his servant, my servant of God the Most High, are praised and will be; they are humbled, your servant and his servant from the light.' [§]
be'adiyan krev Nebuchadnetzar lit'ra attun nura yakdtah ane ve'amar shadrakh meishakh va'aved-nego avdohi di-elaha ila puku ve'eto be'adiyan nafkin shadrakh meishakh va'aved nego min-go nura.
'be'adiyan' means 'in the time of Adiyan', 'krev' means 'approached', 'Nebuchadnetzar' is the name of the Babylonian king, 'lit'ra' means 'to threaten', 'attun' means 'you (plural)', 'nura' means 'light', 'yakdtah' means 'your fire', 'ane' means 'he answered', 've'amar' means 'and said', 'shadrakh' means 'your servant', 'meishakh' means 'my lord', 'va'aved-nego' means 'and his servant', 'avdohi' means 'my servant', 'di-elaha' means 'of God', 'ila' means 'the Most High', 'puku' means 'you are praised', 've'eto' means 'and will be', 'nafkin' means 'they will be humbled', repeating 'shadrakh meishakh va'aved nego' as 'your servant and his servant', 'min-go' means 'from the light', 'nura' means 'light'.
[DAN.3.27] And the corrupt ones, Ahashdarfenaya, the sign, and the pest, and the words of the king, a prophet to the mighty, to you who does not rule fire in their sight, and the hair of the head was not burned, and their garments were not turned, and the smell of fire was not in them. [§]
u-mitkanshin ahashdarfenaya signaya u-pachavata ve-hadabrei malka chazayin le-gubrayya ilekh di la shelet nura be-geshmehon u-se'ar reshon la hitcharach ve-sarvaleyhon la sheno ve-re'ach nura la adat behon.
'u-mitkanshin' means 'and the corrupt ones', 'ahashdarfenaya' is a proper name, 'signaya' means 'the sign', 'u-pachavata' means 'and the pest', 've-hadabrei' means 'and the words of', 'malka' means 'the king', 'chazayin' means 'a seer' or 'prophet', 'le-gubrayya' means 'to the mighty', 'ilekh' means 'to you', 'di' means 'who/that', 'la' means 'not', 'shelet' means 'to rule' or 'to govern', 'nura' means 'fire', 'be-geshmehon' means 'in their [eyes/vision]', 'u-se'ar' means 'and the hair', 'reshon' means 'of the head', 'hitcharach' means 'was burned', 've-sarvaleyhon' means 'and their [remains/garments]', 'sheno' means 'was turned', 've-re'ach' means 'and the smell', 'nura' means 'fire', 'adat' means 'the place', 'behon' means 'in them'.
[DAN.3.28] Nebuchadnezzar answered and said, "Blessed are the Gods who have extended his dominion, and his servant who was sent an angel and will be provided for his servant who has been washed upon him; and the word of the king about his years, and they will bring their radiance, that they will not be broken nor bowed, to all the Gods, to them, to his God." [§]
ane Nebuchadnazar ve amar brik elohon di shadrakh meishakh va aved nego di shelach malacheh ve sheizib leavdohee di hitrichu aloohee u milat malka shanniyu vihebu geshmemihon di la yiflechun ve la yisgedun lekol elohim lahen le elahen
'ane' means 'answered', 'Nebuchadnazar' is the name Nebuchadnezzar, 've amar' means 'and said', 'brik' means 'blessed', 'elohon' means 'the Gods' (plural), 'di' is a relative particle meaning 'who' or 'that', 'shadrakh' means 'his dominion' or 'his rule', 'meishakh' means 'has extended' or 'has stretched', 'va aved' means 'and his servant', 'nego' means 'he sent', 'di shelach' means 'who sent', 'malacheh' means 'an angel', 've sheizib' means 'and he will provide', 'leavdohee' means 'for his servant', 'di hitrichu' means 'who bathed' or 'who washed', 'aloohee' means 'upon him', 'u milat' means 'and the word', 'malka' means 'king', 'shanniyu' means 'his years', 'vihebu' means 'and they will bring', 'geshmemihon' means 'their light' or 'their radiance', 'di la yiflechun' means 'that they will not be broken', 've la yisgedun' means 'and they will not be bowed', 'lekol elohim' means 'to all the Gods', 'lahen' means 'to them', 'le elahen' means 'to his God'. The verse is Nebuchadnezzar's declaration praising the divine powers for granting dominion and protection to his servant.
[DAN.3.29] And from me you shall set a test that all the people, the nation, and the tongue that says peace upon his God, that the covenant be broken and the servant be redeemed; the blood shall be offered, and in his house the offering shall be consumed; all vessels that are not of God other shall be gathered for salvation thus. [§]
umini sim taem di kol-am ummah velishan di yeamar shaluh al elaha-hon di shadrakh meishakh vaaved nego ha-damim yitaved uveyteh nevali yishtaveh kol-kovel di lo itai elah achran di-yikul le-hatsala kidna.
'umini' means 'and from me', 'sim' means 'you shall set/place', 'taem' means 'a test' or 'taste', 'di' is the relative particle 'that', 'kol-am' means 'all people', 'ummah' means 'nation', 'velishan' means 'and to the tongue', 'yeamar' means 'that says', 'shaluh' means 'peace' or 'prosperity', 'al elaha-hon' means 'upon his God' (El = God, ahon is a suffix meaning 'his'), 'shadrakh' means 'covenant', 'meishakh' means 'breaks', 'vaaved' means 'and the servant', 'nego' means 'redeemed', 'ha-damim' means 'the blood', 'yitaved' means 'will be offered', 'uveyteh' means 'and in his house', 'nevali' means 'offering', 'yishtaveh' means 'will be consumed', 'kol-kovel' means 'all vessels', 'di lo itai' means 'that are not of', 'elah' means 'God', 'achran' means 'another', 'di-yikul' means 'that may be gathered', 'le-hatsala' means 'for salvation', 'kidna' means 'thus'. The divine names are rendered literally: El as "God", Elohim as "the Gods", Adonai as "my Lord", YHVH as "Yahveh", Kyrios as "Lord".
[DAN.3.30] In Edom the king who succeeded to your authority and your gift, and his servant, in the kingdom of Babylon. [§]
Be'adayin malka hatzlach leshadrakh meishakh vaaved nego bimdinat Babel.
'Be'adayin' means 'in Edom', 'malka' means 'the king', 'hatzlach' means 'the victorious' or 'the one who succeeds', 'leshadrakh' means 'to your lordship' (literally 'to your authority'), 'meishakh' means 'your offering' or 'your gift', 'vaaved' means 'and (the) servant', 'nego' means 'his servant' or 'his slave', 'bimdinat' means 'in the kingdom of', and 'Babel' means 'Babylon'. The final marker 'פ' is a paragraph sign and is omitted.
[DAN.3.31] Nebuchadnezzar the king to all peoples, nations, and languages that have existed in all the earth, your peace shall be established. [§]
Nebuchadnezar malka lekol ammayya ummayya velishanaya di-daarin bekol ara shlamkun yisgea.
'Nebuchadnezar' is the name of the Babylonian king; 'malka' means 'king'; 'lekol' means 'to all' or 'for all'; 'ammayya' means 'peoples'; 'ummayya' means 'nations'; 'velishanaya' means 'and to languages'; 'di-daarin' means 'that have existed' (literally 'which are in existence'); 'bekol' means 'in all'; 'ara' means 'earth' or 'land'; 'shlamkun' means 'your peace' (possessive form); 'yisgea' means 'shall be established' or 'will be made firm'. No divine names appear in this verse, so no special translation rules for them are applied.
[DAN.3.32] When and he shall be amazed that works with me, God above, I will go forward to worship. [§]
Ataya ve-timhaya di avad immi Eloah illayya shpar qadmai lehashavayah.
'Ataya' means 'when', 've-' is the conjunction 'and', 'timhaya' means 'he will be amazed', 'di' is the relative pronoun 'that', 'avad' means 'serves' or 'works', 'immi' means 'with me', 'Eloah' means 'God', 'illayya' means 'above' or 'high', 'shpar' means 'I will go forward' or 'I will proceed', 'qadmai' means 'before me' or 'in front of me', 'lehashavayah' means 'to worship' or 'to bow down'.
[DAN.3.33] I am like great majesty, and awe-inspiring like firm strength; His kingdom is an everlasting kingdom, and His rule is with generation after generation. [§]
Atohi kemah ravrevin ve-timhohi kemah takiffin malchuteh malchut alahm ve-sheltaneh im-dar ve-dar.
'Atohi' is a verbal form meaning "I am"; 'kemah' means "like" or "as"; 'ravrevin' combines 'rav' (great) with an intensive plural ending to convey "greatness" or "abundance"; 've-timhohi' means "and awe-inspiring" (timhoh = awe); the second 'kemah' repeats "like"; 'takiffin' means "firm" or "strong"; 'malchuteh' means "His kingdom"; 'malchut' means "kingdom" or "reign"; 'alam' means "forever" or "eternity"; 've-sheltaneh' means "and His dominion"; 'im-dar' means "with generation"; 've-dar' adds another "generation" to stress continuity.
DAN.4
[DAN.4.1] I, Nebuchadnezzar, shall make a feast in my house and set up (a celebration) in my temple. [§]
ana Nebuchadnezar shaleh havayt beveiti ve'ranan beheikli.
'ana' means 'I'; 'Nebuchadnezar' is the name of the Babylonian king; 'shaleh' is a verb meaning 'will make' or 'shall make'; 'havayt' means 'a feast' or 'a banquet'; 'beveiti' means 'in my house'; 've'ranan' combines 've' (and) with a verb root meaning 'to set up' or 'to establish'; 'beheikli' means 'in my temple.'
[DAN.4.2] I have seen a dream, and it will cause me to dream; the streams flow over my bed, and the gazes of my head will lift me up. [§]
chelem chazet vidachalannani veharhorin al-mishkebi vechezvei reishi yibahalunani.
'chelem' means 'dream', 'chazet' means 'you have seen' (or 'vision seen'), 'vidachalannani' is a verb form meaning 'and he will cause me to dream' (literally 'and will cause me to have a dream'), 'veharhorin' means 'and the streams' (literally 'and the flowing waters'), 'al-mishkebi' means 'upon my lying place' or 'over my bed', 'vechezvei' means 'and the gazes' or 'and the looks', 'reishi' means 'of my head', and 'yibahalunani' is a verb meaning 'they will lift me up' or 'they will exalt me'.
[DAN.4.3] And from me set a taste for the shoe front to all the wise of Babel who will interpret a dream, Yahveh will make known to me. [§]
uminni siim ta'em lehan'ala kadmai lekol hakkimei bavel di-feshar chelma yehodanni.
'uminni' means 'and from me', 'siim' means 'set', 'ta'em' means 'taste', 'lehan'ala' means 'for the shoe', 'kadmai' means 'ahead' or 'in front', 'lekol' means 'to all', 'hakkimei' means 'the wise', 'bavel' means 'Babel', 'di-feshar' means 'who will interpret', 'chelma' means 'a dream', 'yehodanni' means 'Yahveh will make known to me'.
[DAN.4.4] In the Adayin, the alilin, the chartummayya, the ashpayya, the kassdai and the gazrayya and the chelma, I said, my ancestors and its riches are not known to me. [§]
be'adayin alilin chartummayya ashpayya kassdai vegazrayya vechelma amar ana kodamiehoun upishreh la-mehodan li.
'be'adayin' means 'in the Adayin', 'alilin' means 'the alilin (a group or people)', 'chartummayya' means 'the chartummayya (a term of unclear meaning)', 'ashpayya' means 'the ashpayya (a term of unclear meaning)', 'kassdai' means 'the kassdai (a term of unclear meaning)', 'vegazrayya' means 'and the gazrayya (a term of unclear meaning)', 'vechelma' means 'and the chelma (a term of unclear meaning)', 'amar' means 'said', 'ana' means 'I', 'kodamiehoun' means 'my ancestors', 'upishreh' means 'and its riches', 'la-mehodan' means 'not known', 'li' means 'to me'.
[DAN.4.5] And until later before Daniel whose name is Beltshatzar as my God and the spirit of God holy in it and the dream before it was spoken. [§]
ve'ad achorin al kadamai Daniel di-shemeh Beltshatzar keshum elahi vedi ruach-elahin kaddishin beh vechelma kadamohi amret.
've'ad' means 'and until', 'achorin' means 'later' or 'afterward', 'al' means 'over' or 'above', 'kadamai' means 'before' or 'in front of', 'Daniel' is the proper name Daniel, 'di-shemeh' means 'whose name', 'Beltshatzar' is the Babylonian name given to Daniel, 'keshum' means 'as' or 'like', 'elahi' means 'my God', 'vedi' means 'and the', 'ruach-elahin' means 'spirit of God', 'kaddishin' means 'holy', 'beh' means 'in it', 'vechelma' means 'and dream', 'kadamohi' means 'before it' or 'previously', 'amret' means 'said' or 'spoken'.
[DAN.4.6] Belteshazzar, great Hartumaya, that I know that the spirit of the holy the Gods is in you, and no secret is hidden from you; the visions of my dream that I have seen and its interpretation, I say. [§]
Belteshazzar rab hartumaya di ana yidde di ruach elahin kaddishin bakh vekhul raz la-anis lakh chezvei chelmi di-chazet u-fishreh e-mar.
'Belteshazzar' is the Babylonian name of Daniel. 'rab' means 'great'. 'hartumaya' is a title or name. 'di' means 'that'. 'ana' means 'I'. 'yidde' means 'know'. 'ruach' means 'spirit'. 'elahin' is the Aramaic form of 'Elohim', therefore translated as 'the Gods'. 'kaddishin' means 'holy'. 'bakh' means 'in you'. 'vekhul' means 'and all'. 'raz' means 'secret'. 'la-anis' means 'is not hidden'. 'lakh' means 'from you'. 'chezvei' means 'visions'. 'chelmi' means 'my dream'. 'di-chazet' means 'that I have seen'. 'u-fishreh' means 'and its interpretation'. 'e-mar' means 'I say'.
[DAN.4.7] And the visions of my head upon my bed, behold it, and the tree rose in the earth and its height towered. [§]
vechezvei roshi al mishkvi chazeh havet vaalu ilan begoa ar'a verumeh saggii.
'vechezvei' means 'and the visions', 'roshi' means 'my head', 'al' means 'upon', 'mishkvi' means 'my bed', 'chazeh' means 'see' or 'behold', 'havet' means 'it', 'vaalu' means 'and they went up' or 'and rose', 'ilan' means 'tree', 'begoa' means 'in the field/ground', 'ar'a' means 'earth', 'verumeh' means 'and its height', 'saggii' is an obscure term here interpreted as 'towered' or 'was high'.
[DAN.4.8] Great is the tree and its strength, and its height will rain down to the heavens, and its vision to the end of all earth. [§]
Raba ilana ve-tkif ve-rumeh yimte lishmaya vachazoteh le-sof kol-are'a.
'Raba' means 'great' or 'abundant', 'ilana' means 'tree', 've-tkif' means 'and firmness' or 'strength', 've-rumeh' means 'and its height' or 'elevation', 'yimte' means 'will pour' or 'will rain down', 'lishmaya' means 'to the heavens', 'vachazoteh' means 'and its sight' or 'its vision', 'le-sof' means 'to the end', 'kol-are'a' means 'all earth' or 'the whole land'.
[DAN.4.9] Dust and boar and its dung, swift and a measure for all of it, under it will tremble the created animal, and with its wings the birds of heaven, and from it all flesh will be adorned. [§]
afyeh shafir veinbeh saggiy umazon lekhollabeh techothohi tattlel chevat bara uveanpohi yeduron tzifrei shemaya uminneh yittezin kol-bisra.
'afyeh' means 'dust', 'shafir' means 'boar', 'veinbeh' means 'and its dung', 'saggiy' means 'swift', 'umazon' means 'and a measure', 'lekhollabeh' means 'for all of it', 'techothohi' means 'under it', 'tattlel' means 'will tremble', 'chevat' means 'animal', 'bara' means 'created', 'uveanpohi' means 'and with its wings', 'yeduron' means 'bird', 'tzifrei' means 'birds', 'shemaya' means 'heaven', 'uminneh' means 'and from it', 'yittezin' means 'will be adorned', 'kol-bisra' means 'all flesh'.
[DAN.4.10] See, I was in the visions of my mind upon my bed, and I will raise a city and the holy one from heaven. [§]
hazeh haviet bechezwei reshi al-mishkavi va'alu ir veqadish min-shemaya nachit.
'hazeh' means 'see' (imperative), 'haviet' means 'I was' or 'I have become', 'bechezwei' means 'in the visions', 'reshi' means 'my head' or 'my mind', 'al-mishkavi' means 'upon my bed', 'va'alu' means 'and I will raise' (from the root lev), 'ir' means 'city', 'veqadish' means 'and the holy one', 'min-shemaya' means 'from heaven', 'nachit' means 'descended' or 'came down'.
[DAN.4.11] He called with strength, and thus said Godu Ilana: and they cut its wing, you have bound its dust, and they stripped its poison; bring the living from underneath, and the bird from its wing. [§]
Kare bechayil vechen amar godu ilana ve catzitsu anfohi attaru afyeh uvadaru inbeh tenud cheivta min tachtohi ve tsiprayya min anfohi.
'Kare' means 'called', 'bechayil' means 'with strength' or 'of strength', 'vechen' means 'and thus', 'amar' means 'said', 'godu' is treated as a proper name, 'ilana' is treated as a proper name, 'vecatzitsu' means 'and they cut', 'anfohi' means 'its wing', 'attarU' means 'you have bound' or 'you have restrained', 'afyeh' means 'its dust', 'uvadarU' means 'and they stripped' or 'flayed', 'inbeh' means 'its poison', 'tenud' means 'bring' or 'throw up', 'cheivta' means 'the living', 'min' means 'from', 'tachtohi' means 'the lower part' or 'underneath', 've tsiprayya' means 'and the bird', and the final 'min anfohi' means 'from its wing'.
[DAN.4.12] In the height the root of his line in the earth is spread, and in the forbidden of iron and copper in the law that created, and in the emptiness of heaven it will be sealed; and with the living its portion in the work of the earth. [§]
beram iqkar sharshohi be'ara shebuku uve'esur di-parzel unachash bedita di bara uvetal shemaya yitztaba ve'im-cheivta chalakeh ba'asav a'ra
'beram' means 'in the height', 'iqkar' means 'the root', 'sharshohi' means 'of his line' (or 'his lineage'), 'be'ara' means 'in the earth', 'shebuku' means 'they are spread out', 'uve'esur' means 'and in the forbidden', 'di-parzel' means 'of iron', 'unachash' means 'and copper', 'bedita' means 'in the law', 'di bara' means 'that created', 'uvetal' means 'and in the emptiness', 'shemaya' means 'of heaven', 'yitztaba' means 'it will be sealed', 've'im-cheivta' means 'and with the living', 'chalakeh' means 'its portion', 'ba'asav' means 'in the work', 'a'ra' means 'of the earth'.
[DAN.4.13] His heart will be changed from a man, and the heart of a beast will be given to him, and seven periods will replace him. [§]
livveh min anashah yeshannon ulevav cheiva yityehav leh veshivah iddanin yachlefunn alohi.
'livveh' means 'his heart', 'min' means 'from', 'anashah' means 'a man', 'yeshannun' means 'will be changed' (verb), 'ulevav' means 'and (the) heart', 'cheiva' means 'beast' or 'animal', 'yityehav' means 'will be given', 'leh' means 'to him', 'veshivah' means 'and seven', 'iddanin' means 'periods' or 'terms', 'yachlefunn' means 'they will replace' or 'will substitute', 'alohi' means 'upon him' or 'over him'.
[DAN.4.14] By decree of the city of Pithgama and from the saying of the holy ones, a question was asked until the word that they would know the life of the ruler above in the kingdom of man, and for the purpose that he would be established, he would give it, and humble men would rise against him. [§]
Biggerat irin pitgama u me'amar kadishin she'eltah ad-dibrat di yindeun chayyaya di-shalit ilayya b'malkut anusha u leman di yitsve' yit'ninah u shefal anashim y'kim alayh.
'Biggerat' means 'by decree', 'irin' means 'city', 'pitgama' is a proper name (Pithgama), 'u' means 'and', 'me'amar' means 'from the saying', 'kadishin' means 'the holy ones', 'she'eltah' means 'a question', 'ad' means 'until', 'dibrat' means 'the word', 'di' is a relative particle 'that', 'yindeun' means 'they will know', 'chayyaya' means 'life', 'di-shalit' means 'that rules', 'ilayya' means 'above', 'b'malkut' means 'in the kingdom', 'anusha' means 'of man', 'u' again 'and', 'leman' means 'for the purpose', 'di' again 'that', 'yitsve'' means 'he will be established', 'yit'ninah' means 'he will give it', 'u' again 'and', 'shefal' means 'humble', 'anashim' means 'men', 'y'kim' means 'will rise', 'alayh' means 'against him'.
[DAN.4.15] Thus I have dreamed: I am king Nebuchadnezzar, and you are Belteshazar, the judge; I say that all those who are all the wise of my kingdom could not reveal to me, and you are like the spirit of the Gods, holy in you. [§]
Dena helma hazeit ana malka Nebukadnazar ve'ante Belteshazar pishre amar kol-qovel di kol-chakimei malkhuti la-yakhlin pishra le-hodaatani ve'ante kahel di ruah-elahin qaddishin bakh.
'Dena' means 'thus', 'helma' means 'dream', 'hazeit' means 'I have seen', 'ana' means 'I', 'malka' means 'king', 'Nebukadnazar' is the name Nebuchadnezzar, 've'ante' means 'and you', 'Belteshazar' is a personal name, 'pishre' means 'judge', 'amar' means 'I say', 'kol-qovel' means 'all those', 'di' means 'who', 'kol-chakimei' means 'all the wise', 'malkhuti' means 'of my kingdom', 'la-yakhlin' means 'could not', 'pishra' means 'reveal', 'le-hodaatani' means 'to me', 've'ante' again 'and you', 'kahel' means 'like a vessel', here idiomatically 'like', 'di' again 'who', 'ruah-elahin' means 'spirit of the Gods' ('elahin' is the plural of El, translated as 'the Gods'), 'qaddishin' means 'holy', 'bakh' means 'in you'.
[DAN.4.16] Then Daniel, whose name was Belshazzar, was astonished at a certain hour, and his companions were amazed. The king answered and said, 'Belshazzar, the dream and its interpretation—do not let it be given to you.' Belshazzar answered and said, 'My lord, the dream is for your hatred and its interpretation for your cities.' [§]
Edayin Daniyel di-shemeh Belteshatsar eshtomam keshahah chada ve-rayonohi yebahaluneh aneh malka ve-amar Belteshatsar chelma u-pishrea al-yebahalakh aneh Belteshatsar ve-amar mari chelma le-sanak u-pishreh le-araykh.
'Edayin' means 'then', 'Daniyel' is the name Daniel, 'di-shemeh' means 'whose name is', 'Belteshatsar' is the name Belshazzar, 'eshtomam' means 'was astonished', 'keshahah' means 'at a time', 'chada' means 'single' or 'one', 've-rayonohi' means 'and his companions', 'yebahaluneh' means 'they will bring him', 'aneh' means 'the king answered', 'malka' means 'king', 've-amar' means 'and said', 'chelma' means 'dream', 'u-pishrea' means 'and interpretation', 'al-yebahalakh' means 'do not give it to you', 'mari' means 'my lord', 'le-sanak' means 'to your hatred', 'u-pishreh' means 'and its interpretation', 'le-araykh' means 'to your cities'.
[DAN.4.17] The tree that you saw, which is great and strong and lofty, will be cast down to the heavens, and its vision will be for all the earth. [§]
Ilana di chazita di reva utekef verumeh yimtea lishmaya vachazoteh lekholl ara.
'Ilana' means 'the tree', 'di' means 'that', 'chazita' means 'you saw', 'reva' means 'great', 'utekef' means 'strong', 'verumeh' means 'and lofty', 'yimtea' means 'will be cast down', 'lishmaya' means 'to the heavens', 'vachazoteh' means 'and its vision', 'lekholl' means 'to all', 'ara' means 'earth'.
[DAN.4.18] And the dust of the pig and its ... and a vessel for all his house, beneath it a circle of the created beasts, and on its wing shall dwell the birds of heaven. [§]
ve'afyeh shaphir ve'inbeh saggi umazon lekholah-beh techoti tedur cheivat bara uve'anfohi yishkenan tzifrei shemaya.
've'afyeh' means 'and the dust (of)', 'shaphir' means 'pig' or 'swine', 've'inbeh' means 'and its ...' (the root is uncertain, possibly 'its offspring' or 'its brood'), 'saggi' is ambiguous, likely a descriptive adjective whose exact sense is unclear in this context, 'umazon' means 'and a vessel', 'lekholah-beh' means 'for all his house' (lekhol = all, be = house), 'techoti' means 'underneath', 'tedur' means 'circle' or 'orbit', 'cheivat' means 'creature' or 'beast', 'bara' means 'created', 'uve'anfohi' means 'on its wing', 'yishkenan' means 'shall dwell', 'tzifrei' means 'birds', 'shemaya' means 'heaven'.
[DAN.4.19] You are the king who increases and expands, and your abundance is great and your dominion over the heavens, and your rule to the end of the earth. [§]
anta hu malka di rebiyt utekefet urebuthakh rebath umetat lishmaya veshaltanakh lesof ar'a.
'anta' means 'you', 'hu' means 'he', 'malka' means 'king', 'di' means 'who/of', 'rebiyt' means 'increase', 'utekefet' means 'and you will extend', 'urebuthakh' means 'and your abundance', 'rebath' means 'great', 'umetat' means 'and dominion', 'lishmaya' means 'to the heavens', 'veshaltanakh' means 'and your rule', 'lesof' means 'to the end', 'ar'a' means 'the earth'.
[DAN.4.20] And a king of the city saw, and a holy one who descended from heaven said, 'Grow, O trees, and be bound high by their roots; in the earth they shall be gathered, bound with iron and copper under the law of the Creator. The heavens will be removed, and the living creatures of the Creator will share his portion until the time of the seven ages when they shall be exchanged above him.' [§]
wedi haza malka ir weqaddish nahit min-shmaya weamar godu ilana wehabluhi beram iqqar sharshowi bar'a shebuku ubeasur di-parzel u-nash bedita di bara ubatl shmaya yitztaba weim-cheyvah bara chelkeh ad di-shiva iddanin yachlefoun alohi.
'wedi' means 'and (the)', 'haza' means 'who saw', 'malka' means 'king', 'ir' means 'city', 'weqaddish' means 'and the holy one', 'nahit' means 'descended', 'min-shmaya' means 'from heaven', 'weamar' means 'and said', 'godu' means 'grow', 'ilana' means 'trees', 'wehabluhi' means 'and they will be bound', 'beram' means 'high', 'iqqar' means 'root', 'sharshowi' means 'my root', 'bar'a' means 'in the earth', 'shebuku' means 'they will be gathered', 'ubeasur' means 'with a prohibition', 'di-parzel' means 'of iron', 'u-nash' means 'and copper', 'bedita' means 'in the law', 'di bara' means 'of the Creator', 'ubatl' means 'and the removal', 'shmaya' means 'of heaven', 'yitztaba' means 'will be destroyed', 'weim-cheyvah' means 'and with living creatures', 'bara' means 'the Creator', 'chelkeh' means 'his portion', 'ad' means 'until', 'di-shiva' means 'of seven', 'iddanin' means 'ages', 'yachlefoun' means 'they will exchange', 'alohi' means 'above him'. The verse is a poetic proclamation about a holy figure descending from heaven, addressing trees to grow and be rooted, speaking of metal (iron and copper) in the divine law, and describing a future where heaven is removed, the living creatures share the Creator’s portion, and the seven ages will be exchanged above the celestial realm.
[DAN.4.21] Thus the king's decree, and the proclamation concerning the exalted one, which is to strike against the king's enemy. [§]
Dena pishra malka ugzarat illa hiya di metat al mari malka.
'Dena' means 'thus' or 'so'; 'pishra' means 'decree' or 'ordinance'; 'malka' means 'king'; 'ugzarat' is the verb 'and (he) decreed' (from the root g-z-r meaning 'to decree'); 'illa' (from 'ilaya') is a noun meaning 'the exalted one' or 'the high one'; 'hiya' means 'it is' (the feminine copula); 'di' is a relative pronoun meaning 'that which' or 'which'; 'metat' is a verb meaning 'to strike' or 'to smite'; 'al' means 'against' or 'upon'; 'mari' is a noun meaning 'opponent' or 'enemy' (literally 'my master' in Aramaic, here understood as the adversary); and the final 'malka' repeats 'king'. The verse therefore speaks about a royal decree concerning a high, exalted figure that will strike against the king's adversary.
[DAN.4.22] And for you you will strive from a man, and with the created animal you will become a walker; and grass like a rope they will plant for you, and from the heavens they will color you; and seven pillars will replace upon you until you know the exalted ruler in the kingdom of man, and for those who will be seated they will give it. [§]
ve-lakh tardin min-anasha ve-im-heyvat bara lehve medsorach ve-isba ketorin lakh yetaamun u-mittal shemaya lakh metzab'in ve-shiv'ah idannin yachalfun alaykh ad di-tind'a di-shallit illa b-malkhut anasha u-laman-di yitsbea yittennah
've-lakh' means 'and for you', 'tardin' is an Aramaic verb meaning 'you will seek' or 'you will strive', 'min-anasha' means 'from a man', 've-im-heyvat' means 'and with the animal', 'bara' means 'created', 'lehve' is a form of 'to become', 'medsorach' means 'to walk' or 'to go forth', 've-isba' means 'and grass', 'ketorin' is a comparative noun meaning 'like a rope' or 'as a cord', 'lakh' repeats 'to you', 'yetaamun' means 'they will plant', 'u-mittal' means 'and from', 'shemaya' means 'the heavens' or 'sky', 'lakh' again 'to you', 'metzab'in' means 'they will color' or 'they will dye', 've-shiv'ah' means 'and seven', 'idannin' means 'pillars' or 'supports', 'yachalfun' means 'they will replace' or 'they will exchange', 'alaykh' means 'upon you', 'ad' means 'until', 'di-tind'a' means 'that you know', 'di-shallit' means 'the ruler' or 'the one who rules', 'illa' means 'high' or 'exalted', 'b-malkhut' means 'in the kingdom', 'anasha' means 'of man', 'u-laman-di' means 'and for those who', 'yitsbea' means 'will sit' or 'will be seated', 'yittennah' means 'they will give (it) to them'.
[DAN.4.23] And they said to the broken one, 'hard root, my tree, your kingdom stands for you; from this you will know that salvation is heaven.' [§]
ve di amaru le mishbak iqar sharsho hi di ilana malkutakh lak kayyama min di tindah di shalitan shemaya.
've di' means 'and that', 'amaru' means 'they said', 'le mishbak' means 'to the broken one', 'iqar' means 'hard', 'sharsho hi' means 'my root', 'di' means 'who', 'ilana' means 'tree', 'malkutakh' means 'your kingdom', 'lak' means 'for you', 'kayyama' means 'stands', 'min di' means 'from that', 'tindah' means 'you will know', 'di' again means 'that', 'shalitan' means 'salvation', 'shemaya' means 'heaven'.
[DAN.4.24] Therefore the king, my king, will rule over you, and your sin in righteousness is released, and your iniquity in the trial of the clouds; behold, it will be a curse for your peace. [§]
lahen malka milki yishfar alakh vachataiach betsidka peruk vaavayatakh bemichan anayin hen teheve arkah lishlevetakh.
'lahen' means 'therefore' or 'behold'; 'malka' means 'king'; 'milki' means 'my king'; 'yishfar' means 'will rule'; 'alakh' means 'over you' (feminine); 'vachataiach' means 'and your sin'; 'betsidka' means 'in righteousness'; 'peruk' means 'opened' or 'released'; 'vaavayatakh' means 'and your iniquity'; 'bemichan' means 'in trial' or 'testing'; 'anayin' means 'clouds'; 'hen' means 'behold'; 'teheve' (from 'tihye') means 'it will be'; 'arkah' means 'a curse'; 'lishlevetakh' means 'for your peace' or 'to your rest'.
[DAN.4.25] All the dead upon Nebuchadnezzar the king. [§]
Kola meta al Nebukhadnetzar malka.
'Kola' means 'all', 'meta' means 'dead' (as a noun or adjective), 'al' means 'upon' or 'against', 'Nebukhadnetzar' is the transliteration of the Babylonian king's name Nebuchadnezzar, and 'malka' means 'king'. The final letter 'P' appears to be a scribal marker and is not part of the verse.
[DAN.4.26] At the end of the twentieth month, upon the temple of the kingdom of Babel, the one who walks, behold. [§]
liqetzat yarchin trei-ashar al-hekhal malkuta di Babel mehalech havah.
'liqetzat' means 'at the end of', 'yarchin' means 'month' (literally 'moon'), 'trei-ashar' means 'two tens' i.e., 'twenty', 'al-hekhal' means 'upon the temple', 'malkuta' means 'kingdom', 'di' is the Aramaic particle 'of', 'Babel' is the city name, 'mehalech' means 'who walks' or 'walking', 'havah' is an Aramaic interjection meaning 'behold' or 'it is'.
[DAN.4.27] The king answered and said, 'Is not this Babylon great, that I have built it for the house of the king in the time of my grace and precious honor.' [§]
aneh malkā weamar halā da‑hei bavel rabbeta di‑ana benaytah lebeit malku bitkaf hisni velikar hadri.
'aneh' means 'answered', 'malkā' means 'king', 'weamar' means 'and said', 'halā' means 'is not', 'da‑hei' means 'this', 'bavel' means 'Babylon', 'rabbeta' means 'great', 'di‑ana' means 'that I', 'benaytah' means 'I built it', 'lebeit' means 'for the house of', 'malku' means 'the king', 'bitkaf' means 'in the time of', 'hisni' means 'my grace', 'velikar' means 'and precious', 'hadri' means 'my honor'.
[DAN.4.28] Again the word in the king's mouth, all that came from heaven has fallen upon you, they say Nebuchadnezzar the king, his kingdom is until you. [§]
od milta b'fum malka qal min shmaya nephal lakh amrin Nebuchadnezar malka malchuta adat minnak.
'od' means 'again' or 'still', 'milta' means 'word' or 'speech', 'b'fum' means 'in the mouth', 'malka' means 'king', 'qal' means 'all' or 'everything', 'min shmaya' means 'from heaven', 'nephal' means 'has fallen', 'lakh' means 'upon you', 'amrin' means 'they say', 'Nebuchadnezar' is the name of a king, the second 'malka' again means 'king', 'malchuta' means 'kingdom', 'adat' means 'until', 'minnak' means 'from you'.
[DAN.4.29] And from man to you you will be turned, and with the created creature you will go around like grass; they will test you, and seven seasons will exchange upon you until you understand that the high rule in the kingdom of people, and for the sake of what is set they will give it. [§]
umin anasha lakh tardin ve-im heetav bara medorakh isba ketorin lakh yetaamun ve-shiv'ah idanin yachlfon alakh ad di tinda di shallit ila bamlakhut anasha ulemam di yitsbea yitninah.
'umin' means 'and from', 'anasha' means 'people' or 'man', 'lakh' means 'to you' (masc. singular), 'tardin' means 'you will be turned' or 'you will be tested', 've-im' means 'and with', 'heetav' means 'creature' or 'living thing', 'bara' means 'created', 'medorakh' means 'to turn' or 'to go around', 'isba' means 'grass' or 'green thing', 'ketorin' means 'like', 'lakh' repeats 'to you', 'yetaamun' means 'they will taste' or 'they will try', 've-shiv'ah' means 'and seven', 'idanin' means 'times' or 'seasons', 'yachlfon' means 'they will exchange' or 'they will replace', 'alakh' means 'upon you', 'ad' means 'until', 'di' is a relative pronoun meaning 'that' or 'which', 'tinda' means 'you will know' or 'you will understand', 'shallit' means 'rules' or 'governs', 'ila' means 'above' or 'high', 'bamlakhut' means 'in the kingdom', 'anasha' again 'people', 'ulemam' (here rendered as 'uleman') means 'for the sake of', 'di' again 'that', 'yitsbea' means 'he will set' or 'he will place', 'yitninah' means 'they will give it' or 'it will be given'.
[DAN.4.30] At that hour the end came upon Nebuchadnezzar and from the men came terror; the grass will be eaten like worms, and from the dew of heaven its moisture will be scattered until his hair is like a great web and its dust like birds. [§]
Baha shata milta safat al Nebuchadnezar u min anasha trid veishba ktorin ye'kul u mital shmaya gishmeh yitztaba ad di sareh kenashrin revah ve tifroi ktzefrin.
'Baha' means 'at', 'shata' means 'hour', 'milta' means 'finished', 'safat' means 'end', 'al' means 'upon', 'Nebuchadnezar' is the king's name, 'u' means 'and', 'min' means 'from', 'anasha' means 'men', 'trid' means 'terror', 'veishba' means 'grass', 'ktorin' means 'like worms', 'ye'kul' means 'will be eaten', 'mital' means 'from the dew', 'shmaya' means 'heaven', 'gishmeh' means 'its moisture', 'yitztaba' means 'will be scattered', 'ad' means 'until', 'di' means 'that', 'sareh' means 'his hair', 'kenashrin' means 'like a web', 'revah' means 'great', 've' means 'and', 'tifroi' means 'its dust', 'ktzefrin' means 'like birds'.
[DAN.4.31] And at the end of days I, Nebuchadnezzar, with my eyes lifted to the heavens, and my understanding upon me is good; and to the high I bless, and to the life of the world I praise and bring presence, for his dominion rules forever and his kingdom is with generation after generation. [§]
Ve-liqtzat yomayeh ana Nebukadnetzhar ayinai li-shmaya nitlet u-manddi alai yetuv u-le'ila barchet u-lechai alma shabcheth ve-hadret di shaltnah shaltn alam u-malkhuteh im-dar ve-dar.
'Ve-liqtzat' means 'and at the end', 'yomayeh' means 'of days', 'ana' means 'I', 'Nebukadnetzhar' is the name 'Nebuchadnezzar', 'ayinai' means 'my eyes', 'li-shmaya' means 'to the heavens', 'nitlet' means 'will be lifted', 'u-manddi' means 'and my understanding', 'alai' means 'upon me', 'yetuv' means 'it will be good', 'u-le'ila' means 'and to the high', 'barchet' means 'blessing', 'u-lechai' means 'and to life', 'alma' means 'world', 'shabcheth' means 'praise', 've-hadret' means 'and presence', 'di' means 'of', 'shaltnah' means 'his dominion', 'shaltn' means 'rule', 'alam' means 'forever', 'u-malkhuteh' means 'and his kingdom', 'im-dar' means 'with generation', 've-dar' means 'and generation'.
[DAN.4.32] And all the generations of the earth were complete; they thought, and like his servant in the power of heaven, and the generations of the earth, and there was not anyone who would erase with his hand, and he would say to him, 'What have you done?' [§]
vekholl da'rei ar'a kela hashivin u'kemitzveyeh avod becheil shmaya ve'da'rei ar'a ve'la itai di-yemache bideh ve'ye'amar leh ma avadt.
'vekholl' means 'and all', 'da'rei' means 'generations of', 'ar'a' means 'earth', 'kela' means 'were finished' or 'were complete', 'hashivin' means 'they considered' or 'they thought', 'u'kemitzveyeh' means 'and like his servant', 'avod' means 'service' or 'work', 'becheil' means 'in the strength/power', 'shmaya' means 'heaven', 've'da'rei' means 'and the generations', 'ar'a' again 'of the earth', 've'la' means 'and not', 'itai' means 'there is' or 'exists', 'di-' is a relative particle meaning 'who/that', 'yemache' means 'will erase', 'bideh' means 'by his hand', 've'ye'amar' means 'and he will say', 'leh' means 'to him/her/it', 'ma' means 'what', 'avadt' means 'you have done'.
[DAN.4.33] In the time my counsel will be upon me, and for the king my kingdom and my honor, and my strength will be upon me, and to me the words and my many teachers will be clear, and upon my kingdom the gathering, and increase the free addition to me. [§]
behe-zimna mandei yetuv alay velikar malchuti hadri vezivi yetuv alay veli haddavr varavrbanai yebon ve'al-malkhuti hatkenat urvu yatira huspat li.
'behe-zimna' seems to be a compound meaning 'in the time'; 'mandei' may convey 'my counsel' or 'my instruction'; 'yetuv' is taken as a verb meaning 'will be set' or 'will be placed'; 'alay' means 'upon me'; 'velikar' possibly 'and for the king' (k*r could be related to 'king' in some dialects); 'malchuti' means 'my kingdom'; 'hadri' is uncertain, perhaps 'my honor' or a variant of 'my glory'; 'vezivi' is unclear but could be 'and my strength' (z*v may relate to 'strength'); the second occurrence of 'yetuv alay' repeats the idea 'will be upon me'; 'veli' means 'to me' or 'for me'; 'haddavr' appears to be a corrupted form of 'the words' (dvr = word); 'varavrbanai' looks like a plural construct possibly meaning 'my many teachers' (rbr = teacher); 'yebon' could mean 'will be clear' or 'will be understood'; 've'al-malkhuti' means 'and upon my kingdom'; 'hatkenat' is obscure, perhaps 'the gathering' or 'the assembly'; 'urvu' means 'and increase'; 'yatira' may be 'the free' or 'the released'; 'huspat' is uncertain, maybe 'the addition' or 'the extra'; 'li' means 'to me' or 'for me'.
[DAN.4.34] Behold, I Nebuchadnezzar, the glorifier and exalter and adornment for the king of heaven, whose all servants are harsh and whose way is judgment, and those who walk in pride can be humbled. [§]
ke'an ana Nebuchadnezar meshabbach umeromem umehadar lemelek shemaya di kol-ma'avadohi keshot veorchateh din ve'di mahalkin begavah yachol lehashpalah.
'ke'an' means 'behold' or 'as it stands', 'ana' means 'I', 'Nebuchadnezar' is the name of the Babylonian king, 'meshabbach' means 'one who glorifies', 'umeromem' means 'and exalts', 'umehadar' means 'and adorns', 'lemelek' means 'for the king', 'shemaya' means 'of heaven', 'di' means 'who' or 'that', 'kol-ma'avadohi' means 'all his servants', 'keshot' means 'are harsh' or 'are strict', 'veorchateh' means 'and his way', 'din' means 'is judgment', 've'di' means 'and that', 'mahalkin' means 'those who walk', 'begavah' means 'with pride', 'yachol' means 'can', 'lehashpalah' means 'to be humbled'. No specific divine names appear in this verse, so the standard literal translations for divine names are not applied here.
DAN.5
[DAN.5.1] Belshazzar the king, servant for great bread, for the great multitude, a thousand, and to receive a thousand wine, drink! [§]
Belshazzar malka avad lechem rav le-ravravanohi alaf ve-lakabel alpha hamra shateh.
'Belshazzar' is the name of the Babylonian king. 'malka' means 'king'. 'avad' means 'servant' or 'one who serves'. 'lechem' means 'bread'. 'rav' means 'great' or 'abundant'. 'le-ravravanohi' is a construct meaning 'for the great multitude' (literally 'to the many of his people'). 'alaf' means 'a thousand'. 've-lakabel' means 'and to receive' or 'and to take'. 'alpha' (alfa) is another word for 'thousand'. 'hamra' is Aramaic for 'wine'. 'shateh' is the imperative form of 'to drink', meaning 'drink!'.
[DAN.5.2] In the palace, he said: taste the wine to become for the sake of gold and silver, the exile of Nebuchadnezzar, his father, from the palace of Jerusalem, and he will drink with it, the king and his great abundance, his cup and his banquet. [§]
belsachatzar amar bit'em chomra lehaytayah lemaanei dahava vekaspa di hanfek nebuchadnezar abuhhi min-hekla di birushalem veishton behon malka veravravnohi sheglatah ulechennatah.
'belsachatzar' means 'in the palace', 'amar' means 'said', 'bit'em' means 'in the taste', 'chomra' means 'wine', 'lehaytayah' means 'to become', 'lemaanei' means 'for the sake of', 'dahava' means 'gold', 'vekaspa' means 'and silver', 'di' means 'that/which', 'hanfek' means 'the exile', 'nebuchadnezar' is the name of the Babylonian king, 'abuhhi' means 'his father', 'min-hekla' means 'from the palace', 'di' again means 'that', 'birushalem' means 'Jerusalem', 'veishton' means 'and he will drink', 'behon' means 'with it', 'malka' means 'king', 'veravravnohi' means 'and his great abundance', 'sheglatah' means 'his cup', 'ulechennatah' means 'and his banquet'.
[DAN.5.3] In Edain there was gold that was taken from the palace of the house of God which is in Jerusalem, and his wife there was king and his many teachers his glory and his mercy. [§]
beyadayn haytiv mane dahava di hanpiku minheikla di-beit Elaha di birushlem veishtiyo behon malka ve-ravrebanohi sheglateh ulchenateh.
'beyadayn' means 'in Edain', 'haytiv' means 'there was', 'mane' means 'gold', 'dahava' means 'golden (objects)', 'di' means 'that/which', 'hanpiku' means 'were taken out', 'minheikla' means 'from the palace/temple', 'di-beit Elaha' means 'of the house of God', 'di birushlem' means 'that is in Jerusalem', 'veishtiyo' means 'and his wife', 'behon' means 'there', 'malka' means 'king', 've-ravrebanohi' means 'and his many teachers', 'sheglateh' means 'his glory', 'ulchenateh' means 'and his mercy'.
[DAN.5.4] His wife [brings] wine and they praised to the gods gold and silver copper iron and stone. [§]
Ishti hamra u-shabchu leelohai dahava ve-kaspa nehasha parzla aa ve-avna.
'Ishti' means 'his wife', 'hamra' means 'wine', 'u-shabchu' means 'and they praised', 'leelohai' means 'to the gods' (plural), 'dahava' means 'gold', 've-kaspa' means 'and silver', 'nehasha' means 'copper', 'parzla' means 'iron', 'aa' is a connective particle meaning 'and', 've-avna' means 'and stone'.
[DAN.5.5] At this hour they strike the finger of a man's hand and inscribe a warning to be received upon the wall of the palace of the king; and the king saw the hand that wrote the inscription. [§]
Baha sha'ata nefp'qa etzban di yad-enash ve-kathvan laqavel nevrashtha al-gira di-kthal heikla di malka u-malka hazen pas yadah di kathavah.
'Baha' means 'at this', 'sha'ata' means 'hour'; together 'at this hour'. 'nefp'qa' is an Aramaic verb meaning 'they strike' or 'they press'. 'etzban' is derived from the Hebrew 'etzba', meaning 'finger'. 'di' is a particle meaning 'of' or 'that'. 'yad-enash' means 'hand of man' (yad = hand, enash = man). 've-kathvan' combines the conjunction 've' (and) with the verb 'kathav' (to write or inscribe), here plural 'they inscribe'. 'laqavel' means 'to receive' or 'for the sake of receiving'. 'nevrashtha' is an obscure noun here taken as 'warning' or 'notice'. 'al-gira' means 'upon the wall' (gira = wall). 'di-kthal' means 'that which is written' (kthal = written). 'heikla' means 'the palace' or 'the hall'. 'di malka' means 'of the king'. 'u-malka' means 'and the king'. 'hazen' is a verb meaning 'saw' or 'observed'. 'pas' means 'hand' (Aramaic). 'yadah' also means 'hand' (Hebrew). The final 'di kathavah' means 'the writing' or 'the inscription'.
[DAN.5.6] Now the king, shining and of the two, and my shepherd, they bring to ruin, and the stone's horns from the two, and its carriage, this and that are hardened. [§]
Edayin malka zivohi shenohi ve ra'yonohi yebahaluneh ve kitrei chartzeh mishtarayin ve arkubatheh da leda naqshan.
'Edayin' means 'now', 'malka' means 'king', 'zivohi' means 'shining' or 'splendid', 'shenohi' means 'of the two', 've' means 'and', 'ra'yonohi' is interpreted as 'my shepherd' (literally 'my shepherd' with a suffix indicating possession), 'yebahaluneh' means 'they will bring to ruin' or 'they will lay waste', 'kitrei' means 'horns', 'chartzeh' means 'of the stone', 'mishtarayin' means 'from the two', 'arkubatheh' means 'its carriage' or 'its platform', 'da' means 'this', 'leda' means 'that', and 'naqshan' means 'hardened' or 'hard'. The phrasing reflects an ancient idiom describing a king's glorious but destructive power, using metaphorical language of stone horns and a hardened carriage.
[DAN.5.7] The king called with strength to raise the nobles of the Chaldeans and the border. The king answered and said to the wise ones of Babylon that all men who call the writing this and his release desire me, he will wear purple and the gold ornament upon his arm and he will be placed in the kingdom to rule. [§]
qara malka bechayil leheala leashfaya kasedia vegazraya aneh malka veamar lehakimei bavel di kol-enash di-yikreh ketavah dena upisher yechavinan argvena yilbash vehamonicha di-dahava al-tzavreh vetalti bammalkuta yishlat.
'qara' means 'called', 'malka' means 'king', 'bechayil' means 'with strength', 'leheala' means 'to raise', 'leashfaya' means 'to the nobles', 'kasedia' means 'of the Chaldeans', 'vegazraya' means 'and the border', 'aneh' means 'he answered', 'veamar' means 'and said', 'lehakimei' means 'to the wise ones', 'bavel' means 'Babylon', 'di' is a relative particle meaning 'who' or 'that', 'kol-enash' means 'all men', 'di-yikreh' means 'who calls', 'ketavah' means 'the writing', 'dena' means 'this', 'upisher' means 'his release', 'yechavinan' means 'will desire me', 'argvena' means 'purple', 'yilbash' means 'he will wear', 'vehamonicha' means 'and the ornament', 'di-dahava' means 'of gold', 'al-tzavreh' means 'upon his arm', 'vetalti' means 'and he will be placed', 'bammalkuta' means 'in the kingdom', 'yishlat' means 'he will rule'.
[DAN.5.8] The wise of the king, all the wise, and those who are not assembled, a written document for reading and a proclamation to the king. [§]
Edayin alilin kol hakimei malka ve-la kahalin ketava lemiqre u-pishre lehodah lemalka.
'Edayin' means 'the wise', 'alilin' means 'those', 'kol' means 'all', 'hakimei' means 'the wise ones', 'malka' means 'the king', 've-la' means 'and not', 'kahalin' means 'assembled', 'ketava' means 'written document', 'lemiqre' means 'for reading', 'u-pishre' means 'and for proclamation', 'lehodah' means 'to inform', 'lemalka' means 'to the king'.
[DAN.5.9] Now the king Belshazzar, lofty and wandering, and my splendor years upon him, and my many honored ones. [§]
Edayin malka Belshazzar saggiy mitbahal veziovi shana'in alohi veravravanohi mishtabshin.
'Edayin' means 'now' (Aramaic). 'malka' means 'king'. 'Belshazzar' is a proper name, the Babylonian king. 'saggiy' derives from the root sag (to be lofty or high), rendered here as 'lofty'. 'mitbahal' comes from the root bahal (to wander or be confused), so 'wandering'. 'veziovi' is 'and my splendor', from 'ziv' (splendor) with the first‑person suffix -i. 'shana'in' is the dual form of 'shana' (year), meaning 'two years' or generally 'years'. 'alohi' is from the verb 'alah' (to ascend) with a suffix, taken as 'upon him' or 'over him'. 'veravravanohi' combines 'rav' (many) with a repeated intensive form and the suffix -i, giving 'and my many' (as in many of my [something]). 'mishtabshin' comes from the root sh-b-sh (to honor), the intensive form meaning 'honored' or 'exalted'. The overall sense is a poetic description of the king and the speaker's glorious years and many honors related to him.
[DAN.5.10] Queen, accept the words of the king, and the many of them for the house of drink upon the queen's suffering; and the king said to everlasting life: do not let your anger overwhelm you, and may your glory not be altered. [§]
malchta laqavel milei malka ve-ravrvanohi lebeit mishtiya alallet anat malchta veamert malka lealmin cheyi al-yevahalech rayonach ve-zi vach al-yishtanno
'malchta' means 'queen', 'laqavel' means 'to receive/accept', 'milei' means 'the words of', 'malka' means 'king', 've-ravrvanohi' means 'and many (of them)', 'lebeit' means 'to the house', 'mishtiya' means 'of drink', 'alallet' means 'upon', 'anat' means 'affliction' or 'suffering', 'veamert' means 'and said', 'lealmin' means 'forever/eternally', 'cheyi' means 'my life', 'al-yevahalech' means 'do not let [it] be weary' i.e., 'do not be exhausted', 'rayonach' means 'your anger' or 'your desire', 've-zi vach' means 'and your glory', 'al-yishtanno' means 'do not be changed/altered'.
[DAN.5.11] I will be a man in your kingdom who has the spirit of the Gods, the holy ones in it, and in the days of your father they shone, taught us, and wisdom as the wisdom of the Gods was multiplied in it. And the king Nebuchadnezzar, your great craftsmen, princes, officers, and cutters, he established you, O king. [§]
ithai gevar bmalukuthakh di ruah elahin qaddishin beh, uvyomei avukh nahiru v'sachlatanu vchachmah kechachmatelahin hishtkachat beh, umalka nebukadnetzhar avukh rav hartumin ashphin kashdai gazrin haqimeh avukh malka.
'ithai' means 'I will be', 'gevar' means 'man' or 'mighty one', 'bmalukuthakh' means 'in your kingdom', 'di' means 'that' or 'who', 'ruah' means 'spirit', 'elahin' means 'the Gods' (plural), 'qaddishin' means 'the holy ones', 'beh' means 'in it', 'uvyomei' means 'in the days of', 'avukh' means 'your father', 'nahiru' means 'shone' or 'became bright', 'v'sachlatanu' means 'and they taught us' or 'made us understand', 'vchachmah' means 'and wisdom', 'kechachmatelahin' means 'as the wisdom of the Gods', 'hishtkachat' means 'was multiplied' or 'increased', 'umalka' means 'and the king', 'nebukadnetzhar' is the name 'Nebuchadnezzar', 'rav' means 'great', 'hartumin' means 'craftsmen' or 'workers', 'ashphin' means 'princes' or 'leaders', 'kashdai' means 'officers', 'gazrin' means 'they cut' or 'they cut off', 'haqimeh' means 'he established' or 'he set up', 'malka' means 'king'.
[DAN.5.12] All who receive the spirit and understand and have grasped the interpretation of dreams, and the single explanation and the brief revelation that was forgotten in Daniel the king who gave the name Belteshazzar, as Daniel was called, and its interpretation shall be made known. [§]
kol-kavel di ruach yatirah u-manda u-voharlatnu mefashar chelmin va-achavayat achidan u-meshare qitrin hishtachchat beh be-daniel di-malka sam-shemeh beltshatzar ke'an daniel yitkrei u-pishra yehachaveh.
'kol-kavel' means 'all who receive', 'di' means 'who/that', 'ruach' means 'spirit', 'yatirah' means 'breath or inspiration', 'u-manda' means 'and understand', 'u-voharlatnu' (variant of 've-shakhlatnu') means 'and we have grasped', 'mefashar' means 'interpretation', 'chelmin' means 'dreams', 'va-achavayat' means 'and the explanation', 'achidan' means 'single' or 'one', 'u-meshare' means 'and the brief', 'qitrin' means 'revelation', 'hishtachchat' means 'was forgotten', 'beh' means 'in it', 'be-daniel' means 'in Daniel', 'di-malka' means 'the king', 'sam-shemeh' means 'he gave the name', 'beltshatzar' is the Babylonian name given to Daniel, 'ke'an' means 'as', 'daniel' is the name Daniel, 'yitkrei' means 'will be called', 'u-pishra' means 'and the interpretation', 'yehachaveh' means 'shall be made known'.
[DAN.5.13] When Daniel came before the king, the king answered and said to Daniel, 'You are Daniel who is from the sons of exile of Judah who was king, my father from Judah.' [§]
Be'adiyin Daniel hu'al kodam malka ane'ah malka ve'amar leDaniel anta-hu Daniel di min b'nei galuta di Yehud di hayti malka avi min Yehud.
'Be'adiyin' means 'when' or 'in the presence of', 'Daniel' is the personal name Daniel, 'hu'al' means 'came up' or 'approached', 'kodam' means 'before', 'malka' means 'king', 'ane'ah' means 'answered', 'malka' again 'king', 've'amar' means 'and said', 'leDaniel' means 'to Daniel', 'anta-hu' means 'you are', 'Daniel' repeats the name, 'di' means 'who', 'min' means 'from', 'b'nei' means 'the sons of', 'galuta' means 'exile', 'di' again means 'of', 'Yehud' means 'Judah', 'di' again 'who', 'hayti' means 'was', 'malka' means 'king', 'avi' means 'my father', 'min' means 'from', 'Yehud' again 'Judah'.
[DAN.5.14] And you shall hear upon you that the spirit of the Gods is in you; and they will enlighten and we will understand, and wisdom will be released, it will be hidden in you. [§]
ve-shimet alakh di ruach elahin bakh ve-nahir u ve-sakhletanu ve-chokma yatira histekchat bakh.
've-shimet' means 'and you shall hear', 'alakh' means 'upon you', 'di' means 'that/which', 'ruach' means 'spirit', 'elahin' means 'the Gods', 'bakh' means 'in you', 've-nahir u' means 'and they will enlighten', 've-sakhletanu' means 'and we will understand', 've-chokma' means 'and wisdom', 'yatira' means 'will be released', 'histekchat' means 'will be hidden', 'bakh' again means 'in you'.
[DAN.5.15] And as they were raised before me, the wise, my hearing of that which is written, this will be called, and its explanation to inform me, and not suitable explanation of the word to bring to life. [§]
Ukean hualu kadamai hakimmaya ashpayya di-ktava d'na yikron ufishreh lehodatani velakahalin peshar-milta lechavaya.
'Ukean' means 'and as', 'hualu' means 'they were lifted/raised', 'kadamai' means 'before me', 'hakimmaya' means 'the wise', 'ashpayya' means 'my hearing' or 'my listening', 'di-ktava' means 'that which is written', 'd'na' means 'this', 'yikron' means 'will be called', 'ufishreh' means 'and its explanation', 'lehodatani' means 'to inform me', 'velakahalin' means 'and not appropriate/acceptable', 'peshar-milta' means 'explanation of the word', 'lechavaya' means 'to bring to life' or 'to cause to become alive'.
[DAN.5.16] And I, listening to you, that you will judge the solutions for redemption and the cuts for reward, as if, behold, you will write a decree for reading and its solution to inform me: may you clothe me in purple, and the golden one upon your arm, and in the kingdom you will rule. [§]
vaana shime'et alakh di tukul pishrin lemiFshar veqetirin lemisre ke'an hen tukul ketava lemiqra u'pshreh lehodotani argvana tilbash vehamonika di dahava al tzavvarakh ve talta b'malkuta tishlat.
'vaana' means 'and I', 'shime'et' means 'hear' (first person), 'alakh' means 'to you', 'di' is the Aramaic relative particle 'that', 'tukul' means 'you will be counted' or 'you will be judged', 'pishrin' is the plural of 'pishra' meaning 'solutions' or 'justifications', 'lemiFshar' means 'for redemption', 'veqetirin' means 'and cuts' (as in 'severances'), 'lemisre' means 'for reward', 'ke'an' means 'as if', 'hen' means 'behold', 'ketava' means 'writing', 'lemiqra' means 'for reading', 'u'pshreh' means 'and its solution', 'lehodotani' means 'to inform me', 'argvana' means 'purple (cloth)', 'tilbash' means 'you will wear', 'vehamonika' means 'and the golden one', 'di dahava' means 'that is gold', 'al tzavvarakh' means 'upon your arm', 've talta' means 'and the 'talta' (a title or object, uncertain)', 'b'malkuta' means 'in the kingdom', 'tishlat' means 'will rule'. The verse is a poetic prayer asking God to hear the speaker, to provide solutions and redemption, to clothe them in purple and gold, and to grant dominion in the kingdom.
[DAN.5.17] In Edain Daniel answered and said before the king, your gift is yours to the Hebrews and you will corrupt later, give in the high place the writing I will call to the king and the decree I will know. [§]
beedayin ane Daniel veamar kodam malka matnatakh lakh leheveyan unbazbiyath leachar an hav beram ketava ekre lemalka ufishra ahodieneh
'beedayin' means 'in Edain', 'ane' means 'answered', 'Daniel' is the name of the speaker, 'veamar' means 'and he said', 'kodam' means 'before', 'malka' means 'the king', 'matnatakh' means 'your gift', 'lakh' means 'to you', 'leheveyan' means 'to the Hebrews', 'unbazbiyath' means 'and you will corrupt', 'leachar' means 'later', 'an' means 'of', 'hav' means 'give', 'beram' means 'in the high place', 'ketava' means 'the writing', 'ekre' means 'I will call', 'lemalka' means 'to the king', 'ufishra' means 'and the decree', 'ahodieneh' means 'I will know it'.
[DAN.5.18] You are king, God, the Exalted, (possessing) a kingdom, greatness, preciousness and glory; he will give to Nebuchadnezzar your father. [§]
Anta malka elaha illa malchuta urvuta viqara vehadra yehav linbukhadnetzar avukh.
'Anta' means 'you are', 'malka' means 'king', 'elaha' means 'God', 'illa' means 'exalted', 'malchuta' means 'kingdom', 'urvuta' means 'greatness' or 'abundance', 'viqara' means 'precious' or 'dear', 'vehadra' means 'glory' or 'splendor', 'yehav' means 'he will give', 'linbukhadnetzar' means 'to Nebuchadnezzar' (the name of the Babylonian king), 'avukh' means 'your father'.
[DAN.5.19] And from the multitude that He gave them, all nations and languages, they are angry and despised before Him: as the war is, He kills; as the war is, He wounds; as the war is, He punishes; as the war is, He humiliates. [§]
u-min rebuTa di yehav-leh kol ammaya ummaya ve-lishannaya havvu za'in ve-dachalin min qodamohi di-hava tzeva hava qatel ve-di-hava tzeva hava mahe ve-di-hava tzeva hava marim ve-di-hava tzeva hava mashpil.
'u-min' means 'and from', 'rebuTa' means 'the multitude', 'di' is a connective meaning 'that', 'yehav-leh' means 'He gave them', 'kol' means 'all', 'ammaya' means 'nations', 'ummaya' is a variant of 'nations', 've-lishannaya' means 'and languages', 'havvu' means 'they are', 'za'in' means 'angry', 've-dachalin' means 'and despised', 'min qodamohi' means 'before Him', 'di-hava' means 'who is', 'tzeva' means 'war', 'hava' is a particle reinforcing the subject, 'qatel' means 'kills', 'mahe' means 'wounds', 'marim' means 'punishes', 'mashpil' means 'humiliates'.
[DAN.5.20] When her heart is lifted and her spirit leaps into a rush, the outflow from the throne of his kingdom, and the honored ones testified from it. [§]
Ukedi rim livveh v'rucheh tiqfat lahazda hanachat min‑karsé malkhuteh v'ikara he'adiu mineh.
'Ukedi' means 'and as soon as', 'rim' means 'raised' or 'exalted', 'livveh' means 'her heart', 'v'rucheh' means 'and her spirit', 'tiqfat' means 'will become swift' or 'will leap', 'lahazda' means 'into a rush' or 'toward a storm', 'hanachat' means 'the outflow' or 'the pouring out', 'min‑karsé' means 'from a throne', 'malkhuteh' means 'of his kingdom', 'v'ikara' means 'and the honored', 'he'adiu' means 'they testified', 'mineh' means 'from it'.
[DAN.5.21] And from the children of man a terror, and his heart with the living, and with the flock, a circle of grass on the horns, they will plant it; and from the cloud of heaven the rain will pour until the one who knows the ruler God above in the kingdom of man, and for those who establish, He will set upon them. [§]
u-min b'nei anasha trid ve-libbeh im-heyvta shawi ve-im aradayah medoreh isba kotorin yetaamuneh u-mittal shemaya gishmeh yitztaba ad di-yeda di-shallit elaha ila ba-malkuth anasha u-leman di-yitsveh yehakim alayyih.
'u-min' means 'and from', 'b'nei' means 'the children/sons of', 'anasha' means 'man', 'trid' is a difficult word likely meaning 'terror' or 'to strike', 've-libbeh' means 'and his heart', 'im-heyvta' means 'with the living', 'shawi' possibly 'destruction' or 'shaking', 've-im' means 'and with', 'aradayah' is an obscure term perhaps 'the herd' or 'the flock', 'medoreh' means 'circle' or 'wheel', 'isba' means 'grass' or 'herb', 'kotorin' could be 'horns' or 'cattle', 'yetaamuneh' means 'they will plant it', 'u-mittal' means 'and from the cloud', 'shemaya' means 'heaven', 'gishmeh' means 'rain', 'yitztaba' means 'will fall' or 'will be poured', 'ad' means 'until', 'di-yeda' means 'who knows', 'di-shallit' means 'who rules', 'elaha' is translated as 'God', 'ila' means 'high', 'ba-malkuth' means 'in the kingdom', 'anasha' again 'of man', 'u-leman' means 'and for those', 'di-yitsveh' means 'who establish', 'yehakim' means 'will set up' or 'will establish', 'alayyih' means 'upon them'.
[DAN.5.22] And you, in the womb of the fool, do not humble your heart; all who receive everything, you know. [§]
veantha bereh belshaatzar la hashpelt libbak kolkovel di koldena yedata.
'veantha' means 'and you'; 'bereh' means 'in the womb' or 'in the belly'; 'belshaatzar' means 'of the fool' (shaatzar being a term for a fool or worthless one); 'la' means 'not'; 'hashpelt' means 'to humble' or 'to lower'; 'libbak' means 'your heart'; 'kolkovel' means 'all who receive' (kol = all, kovel = receive); 'di' means 'that' (a relative pronoun); 'koldena' means 'everything' or 'all that exists'; 'yedata' means 'you know'.
[DAN.5.23] And upon the high heavens you have risen to the heights of the house that was before you, and you and your many possessions, your glory and your service, wine and two of them, and to the Gods silver and gold, copper, iron, and stone, that does not see, does not hear, does not know, you praised, and to God that your breath [is] in His hand, and all your way is to it, you did not understand. [§]
ve'al mare shmaya hitromamta ulemanaia di-baythe haytiv kadamakh ve'ante veravrabankh sheglatakh lechenatakh hamra shatin behon ve'elahey kasspa v'dahava nechashe parzla a'oa ve'avna di la hazayin ve'la shama'in ve'la yadi'in shabbachta ve'elaaha di nishmetakh biddeh ve'chol-orchatakh lehe la hadarta.
've'al' means 'and upon', 'mare' means 'high', 'shmaya' means 'heaven', 'hitromamta' means 'you have been lifted up', 'ulemanaia' means 'to the heights', 'di-baythe' means 'of the house', 'haytiv' means 'it was', 'kadamakh' means 'before you', 've'ante' means 'and you', 'veravrabankh' means 'and your many (possessions)', 'sheglatakh' means 'your glory', 'lechenatakh' means 'to your (service)', 'hamra' means 'wine', 'shatin' means 'two', 'behon' means 'of them', 've'elahey' means 'and to the Gods', 'kasspa' means 'silver', 'v'dahava' means 'and gold', 'nechashe' means 'copper', 'parzla' means 'iron', 'a'oa' means 'and', 've'avna' means 'and stone', 'di la hazayin' means 'that (who) does not see', 've'la shama'in' means 'and does not hear', 've'la yadi'in' means 'and does not know', 'shabbachta' means 'you praised', 've'elaaha' means 'and to God', 'di nishmetakh' means 'that your breath', 'biddeh' means 'in His hand', 've'chol-orchatakh' means 'and all your way', 'lehe' means 'to it', 'la hadarta' means 'you did not understand'.
[DAN.5.24] In the beginning, from before, he sent a hand‑written letter and his writing, the wicked. [§]
Be'adayin min-qodamohi shliyah passa di-yada u-ketava dna reshims.
'Be'adayin' means 'in the beginning', 'min-qodamohi' means 'from before (him)', 'shliyah' means 'he sent', 'passa' means 'a letter or message', 'di-yada' means 'of hand', 'u-ketava' means 'and the writing', 'dna' means 'of him', 'reshims' means 'the wicked'.
[DAN.5.25] And this inscription which the princes command: stop, stop, strike, and Persia. [§]
Udena ketava di reshimm mena mena tekel u parsin.
'Udena' means 'and this', 'ketava' means 'writing' or 'inscription', 'di' means 'that' or 'which', 'reshimm' means 'princes' or 'rulers', 'mena' is an imperative meaning 'stop', repeated for emphasis, 'tekel' means 'strike' or 'cut', 'u' is the conjunction 'and', 'parsins' refers to 'Persia' or 'the Persians'.
[DAN.5.26] Now interpret the word: what is God, your kingdom, and its fulfillment. [§]
d'na peshar-milta mena mena-elaha malchutakh vehashlama.
'd'na' means 'now', 'peshar' means 'explain' or 'interpret', 'milta' means 'the word', the first 'mena' means 'what', 'mena-elaha' means 'who is God' (with 'elaha' meaning 'God'), 'malchutakh' means 'your kingdom', and 'vehashlama' means 'and its completion' or 'and its fulfillment'.
[DAN.5.27] You will be weighed, you will be measured on the scale, and you will be forgotten for lack. [§]
Teqel tekilta bemoznya vehishtkachat chassir.
'Teqel' comes from the root Q-L meaning 'to weigh' and is a future tense verb meaning 'you will be weighed'. 'Tekilta' derives from the same root and functions as a verbal noun meaning 'measurement' or 'weighing'. 'Bemoaznya' combines the preposition 'be' (in) with 'moaz' (balance, scale) and the suffix '-nya' indicating location, thus 'in the balance' or 'on the scale'. 'Vehishtkachat' is formed from the verb 'shakach' (to forget) with the reflexive prefix 'hi-' and the conjunction 've' (and), yielding 'and you will be forgotten'. 'Chassir' is a noun meaning 'lack' or 'deficiency'.
[DAN.5.28] Break the breaking of your kingdom, and he will bring it to my instruction and spread. [§]
Peres prisat malkutach viheivat lemadai uparas.
'Peres' is an imperative meaning 'break', 'prisat' means 'the breaking', 'malkutach' means 'your kingdom', 'viheivat' means 'and he will bring' or 'and he will cause', 'lemadai' means 'to my instruction' (from le- + madah 'to teach'), 'uparas' means 'and will spread' or 'and will scatter'.
[DAN.5.29] In that time they said to the satrap, 'Clothe Daniel in purple, place gold upon his head, and crown him so that he may be ruler over the kingdom.' [§]
be'adayn amar belshatzar vehalbishu le-daniel argvena vehamonika di-dahba al-tzavareh vehakrizu alohi di-leve shallit talta bmalkuta.
'be'adayn' means 'in that time', 'amar' means 'said', 'belshatzar' means 'to the satrap', 'vehalbishu' means 'and they clothe', 'le-daniel' means 'Daniel', 'argvena' means 'purple', 'vehamonika' means 'and (the) gold', 'di-dahba' means 'of gold', 'al-tzavareh' means 'upon his head', 'vehakrizu' means 'and they crown', 'alohi' means 'him', 'di-leve' means 'that he may be', 'shallit' means 'ruler', 'talta' means 'the third kingdom', 'bmalkuta' means 'in the kingdom'.
[DAN.5.30] In the night a little one without a ruler, the king of the plain. [§]
be be leilya qetil belashatzar malka kashdia.
'be' means 'in', 'be leilya' means 'in night', 'qetil' means 'small' or 'little', 'belashatzar' combines 'be' (in) with 'lashatzar' (without ruler/fortress), so it can be read as 'without ruler', 'malka' means 'king', and 'kashdia' is understood as a place name meaning 'of the plain' or 'of the field'.
DAN.6
[DAN.6.1] And Daryavesh, the measured one, receive the kingdom, as two, sixty and thirty. [§]
ve-daryavesh mada kabbel malchuta kevar shenin shitin ve-tarten.
've' means 'and', 'daryavesh' is a proper name (likely a person), 'mada' means 'measure' or 'knowledge', 'kabbel' means 'receive', 'malchuta' means 'kingdom', 'kevar' means 'as many as' or 'like', 'shenin' means 'two', 'shitin' means 'sixty', and 've-tarten' means 'and thirty'.
[DAN.6.2] He spread before Daryavesh and he established upon the kingdom for Ahashdarpnaya one hundred and twenty which is for them in every kingdom. [§]
shafar qodam daryavesh vehakim al-malkuta leahashdarpnaya mea ve'esrin di leheun bechol-malkuta.
'shafar' means 'he spread' or 'he brought forth', 'qodam' means 'before' or 'in front of', 'daryavesh' is a proper name, 'vehakim' means 'and he established', 'al-malkuta' means 'upon the kingdom', 'leahashdarpnaya' is a proper name in the dative sense 'for Ahashdarpnaya', 'mea' means 'one hundred', 've'esrin' means 'and twenty', 'di' means 'that' or 'which', 'leheun' means 'for them', 'bechol-malkuta' means 'in every kingdom'.
[DAN.6.3] And above from them the three will depart, that Daniel one from them, that they are Ahashdarpanaia; these will understand their taste, and the king will not be pure for them. [§]
veela minhon sarkeen teltah di Danyiel had-minhon di-lehawn Ahashdarpanaia ilein yahavyn lehon taama umalka la-lehev nazik.
'veela' means 'and above', 'minhon' means 'from them', 'sarkeen' means 'they will depart', 'teltah' means 'three', 'di' means 'that', 'Danyiel' is the name Daniel, 'had-minhon' means 'one from them', 'di-lehawn' means 'that they are', 'Ahashdarpanaia' is a proper name (likely a royal title), 'ilein' means 'these', 'yahavyn' means 'will understand' (contains the divine short form 'Yah', which is rendered as Yahveh when referring to God), 'lehon' means 'to them', 'taama' means 'taste', 'umalka' means 'and the king', 'la-lehev' means 'not for them', and 'nazik' means 'pure' or 'refined'.
[DAN.6.4] Now Daniel says this: He will be exalted upon the roads and the ruler of Persia, all that which the spirit is free in, and the king has made for its raising up over all the kingdom. [§]
Edayin Daniyel dena hava mitnatzach al sarkaya va'ahshdarfenaya kol kovel di ruach yatira beh umalkah ashit lahakomuteh al kol malkuta.
'Edayin' means 'now', 'Daniyel' means 'Daniel', 'dena' means 'this', 'hava' means 'he is', 'mitnatzach' means 'will increase' or 'will be exalted', 'al' means 'upon', 'sarkaya' means 'the roads', 'va'ahshdarfenaya' means 'and the ruler of Persia', 'kol' means 'all', 'kovel' means 'that', 'di' means 'which', 'ruach' means 'spirit', 'yatira' means 'is free', 'beh' means 'in him', 'umalkah' means 'the king', 'ashit' means 'has made', 'lahakomuteh' means 'for its raising up', 'al' means 'over', 'kol' means 'all', 'malkuta' means 'kingdom'.
[DAN.6.5] Now Sarkayya and Ahshdarpenayya were in the eye above to cause Daniel to be forgotten from the kingdom, and all that is above and destruction cannot cause forgetfulness; all who are mighty and all peace and destruction do not cause me to be forgotten. [§]
Edayin sarkayya wa'ahashdarpenayya huwa ba'ayin illa lehashkacha le-daniel mitzad malkuta ve-kol-illa u-shechita la yachlin lehashkacha kol-kavel di-mehiman hu ve-kol-shalu u-shechita la hishtkachat alohi.
'Edayin' means 'now', 'sarkayya' is a proper name, 'wa'ahashdarpenayya' means 'and Ahshdarpenayya' (another proper name), 'huwa' means 'they were', 'ba'ayin' means 'in the eye', 'illa' means 'above', 'lehashkacha' means 'to forget', 'le-daniel' means 'for Daniel', 'mitzad' means 'from the side of' or 'from', 'malkuta' means 'kingdom', 've-kol-illa' means 'and all that is above', 'u-shechita' means 'and destruction/corruption', 'la yachlin' means 'cannot', 'lehashkacha' again 'to forget', 'kol-kavel' means 'all the weight/burden', 'di-mehiman' means 'who is mighty', 'hu' means 'he', 've-kol-shalu' means 'and all peace', 'u-shechita' again 'and destruction', 'la hishtkachat' means 'not be forgotten', 'alohi' means 'upon me'.
[DAN.6.6] Then the men said to you that we do not forget Daniel this highest for them we forget about him in the religion God. [§]
Edayin gubrayya ilekh amrin di la nehashkach leDaniel dneha kol-ila lahen hashkakhna alohi be-dat Elah.
'Edayin' means 'then', 'gubrayya' means 'the men', 'ilekh' means 'to you', 'amrin' means 'they say', 'di' means 'that', 'la' means 'not', 'nehashkach' means 'we forget', 'leDaniel' means 'of Daniel', 'dneha' (or 'dneha') means 'this', 'kol-ila' means 'all high' or 'the highest', 'lahen' means 'for them', 'hashkakhna' means 'we forget', 'alohi' means 'upon him' or 'about him', 'be-dat' means 'in the religion', and 'Elah' is a form of the divine name 'El' which is translated literally as 'God'.
[DAN.6.7] Now Sarkaya and Ahashdarfenaya went to the king, and they said to him, "Darius the king, may you live forever." [§]
Edayin Sarkaya v'ahashdarfenaya ilen hargishu al-malka ve-ken amrin leh Daryus malka le-almin chai.
'Edayin' means 'now'; 'Sarkaya' is a proper name; 'v'ahashdarfenaya' means 'and Ahashdarfenaya' (another proper name); 'ilen' means 'to'; 'hargishu' means 'they were angry' (from the root meaning to be angry); 'al-malka' means 'against the king' (or 'to the king'); 've-ken' means 'so' or 'therefore'; 'amrin' means 'they said'; 'leh' means 'to him'; 'Daryus' is the name 'Darius'; 'malka' means 'king'; 'le-almin' means 'forever'; 'chai' means 'live' or 'life'.
[DAN.6.8] They were confounded, all the princes of the kingdom, Sig'nayya and Ahshdarfenayya, the speech and folly, for the establishment and continuation of the king, and for attack, a ban that anyone who sells may come from all God and man until three days for them; from the king it will increase for the lion of the forest. [§]
it'yatu kol sarkhei malkuta sig'nayya wa'ahshdarfenayya hadabriya u'pachavata leqayma qyam malka u'letakafa esar di kol-di-yibe'ah ba'u min kol-elah we'enash ad-yomin telatin lahen minnach malka yitreme legov aryavata.
'it'yatu' means 'they were confounded', 'kol' means 'all', 'sarkhei' means 'princes' or 'leaders', 'malkuta' means 'kingdom', 'sig'nayya' is a proper name (a region or ruler), 'wa'ahshdarfenayya' is another proper name introduced with 'and', 'hadabriya' means 'the words' or 'the speech', 'u'pachavata' means 'and folly' or 'and nonsense', 'leqayma' means 'for establishing', 'qyam' means 'standing' or 'continuance', 'malka' means 'the king', 'u'letakafa' means 'and for attack', 'esar' means 'a ban' or 'restriction', 'di' is a relative particle meaning 'that', 'kol-di-yibe'ah' means 'anyone who sells', 'ba'u' means 'they came', 'min' means 'from', 'kol-elah' means 'all God' (here rendered as 'all God' meaning 'the whole of God'), 'we'enash' means 'and man', 'ad-yomin' means 'until days', 'telatin' means 'three', 'lahen' means 'for them', 'minnach' means 'from the king', 'yitreme' means 'will be increased', 'legov' means 'for the lion', 'aryavata' means 'of the forest'. The divine term 'Elah' is rendered literally as 'God' following the translation rule for divine names.
[DAN.6.9] Like a king who establishes a decree and it will be written that it shall not be altered, according to the law, and the outsider shall not be harmed. [§]
ke'an malka teqim esara ve-tirshum ketava di lo le-hansayah kedat-madai u-faras di lo teadey.
'ke'an' means 'as if' or 'like', 'malka' means 'king', 'teqim' means 'will establish' or 'set up', 'esara' means 'a decree' or 'law', 've-tirshum' means 'and it will be written', 'ketava' means 'the writing' or 'document', 'di' is a relative particle meaning 'that' or 'which', 'lo' means 'not', 'le-hansayah' means 'to be changed' or 'to be altered', 'kedat-madai' is an idiom meaning 'according to the law' or 'as the law commands', 'u-faras' means 'and the outsider' or 'the alien', 'di' again is a relative particle, and 'lo teadey' means 'will not be harmed' or 'shall not be punished'.
[DAN.6.10] All who receive this, King Daryavash wrote a decree and imposed a restriction. [§]
Kol-kabel dena malka daryavash resham ketava ve'esara.
'Kol' means 'all', 'kabel' means 'who receive' or 'receive', 'dena' means 'this' (Aramaic demonstrative), 'malka' means 'king', 'daryavash' is a proper name (the king's name), 'resham' means 'wrote' or 'inscribed', 'ketava' means 'a writing' or 'document', 've' is the conjunction 'and', 'esara' means 'restriction', 'ban', or 'prohibition'. Together the phrase describes a decree issued by the king.
[DAN.6.11] And Daniel, as he knows that the heads are written upon his house and he intends to open it to him in his upper part opposite Jerusalem, and at the appointed time three in a day he blessed upon his knees and lifted and acknowledged before the God all that was served from the beginning of this. [§]
ve-Daniel ke-di yeda di-rshim ke-tava al le-vaytah ve-kav'in petiḥan leh be-illiteh neged Yerushalem ve-zimnin teleta be-yoma hu ba-rech al-birkohi u-metzale u-mode kodam Elohah kol-kovel di-hava aved min-kadmat denah.
've-Daniel' means 'and Daniel', 'ke-di' means 'as', 'yeda' means 'knowing' or 'to know', 'di' is a conjunction meaning 'that', 'rshim' likely means 'heads' or 'leaders', 'ke-tava' means 'as written', 'al' means 'on' or 'upon', 'le-vaytah' means 'in his house', 've-kav'in' means 'and intend', 'petiḥan' means 'to open', 'leh' means 'to him', 'be-illiteh' means 'in his beginning' or 'at his upper part', 'neged' means 'facing' or 'opposite', 'Yerushalem' is 'Jerusalem', 've-zimnin' means 'and time', 'teleta' means 'three', 'be-yoma' means 'in a day', 'hu' means 'he', 'ba-rech' means 'blessed' (literally 'blesses'), 'al-birkohi' means 'upon his knees', 'u-metzale' means 'and lifts', 'u-mode' means 'and acknowledges', 'kodam' means 'before', 'Elohah' means 'the God' (literal translation of Elohim as 'the Gods' but here singular form, so 'the God'), 'kol-kovel' means 'all that receives', 'di-hava' means 'that was', 'aved' means 'worked' or 'served', 'min-kadmat' means 'from the beginning', 'denah' means 'this', and 's' marks the end of the verse.
[DAN.6.12] Behold, my warriors go to you, they become angry and they forget Daniel in the fire, and they plead before God. [§]
Edayin gubrayah ilekh hargishu vehashkachu le-Daniel baea umithannan kadam Eloah.
'Edayin' is a particle meaning 'behold' or 'then'; 'gubrayah' is a plural form of 'gibor' meaning 'warriors' or 'heroes'; 'ilekh' is the second‑person singular prepositional form of 'to go' meaning 'to you' or 'for you'; 'hargishu' comes from the root 'rgs' meaning 'to become angry' – here 'they become angry'; 'vehashkachu' is from 'shkc' meaning 'to forget', with the conjunction 've' – 'and they forget'; 'le-Daniel' means 'to Daniel' (dative case); 'baea' (literally 'in the fire' or 'in the furnace'); 'umithannan' from 'tchn' meaning 'to beg' or 'to plead', with the conjunction 'u' – 'and they plead'; 'kadam' means 'before' or 'in the presence of'; 'Eloah' is the singular Hebrew name for God, translated here literally as 'God'.
[DAN.6.13] Now they bring [them] and say, 'Before the king, on the king's command: Is it not a command that you have made, that all men who will... from all God and man until three days for them from the king will become angry for the lion? The king answered and said, 'He will set a word according to measure, and he will not permit it.' [§]
beadayin kribu veamrin kodam-malka al-esar malka hala esar rshamta di kol-enash di-yiveh min-kol-elah veenash ad-yomin telatin lahen minakh malka yitreme legov aryuta ane malka veamar yatziva milta kedat-maday uparas di-la teede.
'beadayin' means 'now' or 'let them come', 'kribu' means 'bring', 'veamrin' means 'and they say', 'kodam-malka' means 'before the king', 'al-esar' means 'on the command', 'malka' means 'the king', 'hala' means 'is it not', 'esar' means 'order', 'rshamta' means 'you have made', 'di' is a relative particle meaning 'that', 'kol-enash' means 'all men', 'di-yiveh' means 'who will ...', 'min-kol-elah' means 'from all God', 'veenash' means 'and man', 'ad-yomin' means 'until days', 'telatin' means 'three', 'lahen' means 'for them', 'minakh' means 'from the', 'yitreme' means 'he will become angry', 'legov' means 'for the sake of', 'aryuta' means 'lion', 'ane malka' means 'the king answered', 'veamar' means 'and said', 'yatziva' means 'he will set', 'milta' means 'a word', 'kedat-maday' means 'according to measure', 'uparas' means 'and he will not', 'di-la' means 'that not', 'teede' means 'be permitted'.
[DAN.6.14] At that time they answered and said, 'Before King Daniel, who was from the children of exile of Judah, a harsh king was not placed upon you, and regarding the punishment you have decreed, there were three periods in one hot day of that time.' [§]
Be'adayn anno ve'amarin kodam malka di Daniel di min-b'nei galuta di Yehud la-sham alekha malka ta'em ve'al esara di r'shamta ve-zimnan telata be-yoma ba-ea ba-uteh.
'Be'adayn' means 'at that time', 'anno' means 'they answered', 've'amarin' means 'and they said', 'kodam' means 'before', 'malka' means 'king', 'di' is the Aramaic relative particle meaning 'who' or 'that', 'Daniel' is the proper name Daniel, 'di min-b'nei galuta' means 'who is from the sons of exile', 'di Yehud' means 'of Judah', 'la-sham' means 'did not place', 'alekha' means 'upon you', 'malka ta'em' literally 'bitter king' (here understood as a harsh ruler), 've'al esara' means 'and concerning punishment', 'di r'shamta' means 'that you decreed', 've-zimnan telata' means 'and three periods', 'be-yoma' means 'in a day', 'ba-ea' means 'in the heat', 'ba-uteh' means 'of that time'. The verse is an Aramaic report describing an interaction before King Daniel, emphasizing that he did not impose a harsh ruler, addressing the punishment that has been decreed, and mentioning three periods within a single day of intense heat.
[DAN.6.15] Now the king, according to what he said, Listen, he became angry in fire upon him and on Daniel placed a trap for his destruction, and until over the sun he was seeking salvation. [§]
Edayin malka kedi milta shema saggiy beesh alohi veal Daniel sam bal le shezavutah vead mealei shimshah hawa mishtadar le hatsalutah.
'Edayin' means 'Now', 'malka' means 'king', 'kedi' means 'as' or 'according to', 'milta' means 'what he said', 'shema' means 'listen', 'saggiy' means 'he became angry', 'beesh' means 'in fire', 'alohi' means 'upon him', 'veal' means 'and on', 'Daniel' is the name Daniel, 'sam' means 'placed', 'bal' means 'trap', 'le shezavutah' means 'for his destruction', 'vead' means 'and until', 'mealei' means 'over the', 'shimshah' means 'sun', 'hawa' means 'he was', 'mishtadar' means 'seeking', 'le hatsalutah' means 'for salvation'.
[DAN.6.16] In the court the men said to you, they troubled the king, and they said to the king, 'Know, king, that the law is for me and the explanation of all prohibitions, and the king will establish, not to change.' [§]
be'adayn gurbaya ilekh hargishu al-malka vaamrin le-malka da malka di-dat le-maday u-paras di-kol-esar u-qeyam di-malka yehakam la le-hashnaya.
'be'adayn' means 'in the court', 'gurbaya' means 'the men', 'ilekh' means 'to you', 'hargishu' means 'they troubled', 'al-malka' means 'the king', 'vaamrin' means 'and they said', 'le-malka' means 'to the king', 'da' means 'know', 'malka' means 'king', 'di-dat' means 'of the law', 'le-maday' means 'for me', 'u-paras' means 'and the explanation', 'di-kol-esar' means 'of all prohibitions', 'u-qeyam' means 'and will stand', 'di-malka' means 'of the king', 'yehakam' means 'will establish', 'la' means 'not', 'le-hashnaya' means 'to change'.
[DAN.6.17] In Edain the king said and he appointed it for Daniel and he threw it to the heap of the lion. The king answered and said to Daniel, your God, that you are cast aside; in the appointed time he will humble you. [§]
Be'adiyn malkā amar vehaytiv leDaniel urmo leguba di aryavata aneh malkā ve'amar leDaniel elāhākh di antēh palach-leh bittedirā hu yeshēzvinkh.
'Be'adiyn' means 'in Edain', 'malkā' means 'king', 'amar' means 'said', 'vehaytiv' means 'and he made/appointed', 'leDaniel' means 'to Daniel', 'urmo' means 'and he threw', 'leguba' means 'to the heap/stack', 'di' means 'that/of', 'aryavata' means 'lion', 'aneh' means 'answered', second 'malkā' again 'king', 've'amar' means 'and said', second 'leDaniel' again 'to Daniel', 'elāhākh' means 'your God' (with 'El' rendered as 'God'), second 'di' again 'that/of', 'antēh' means 'you are', 'palach-leh' means 'rejected him' or 'cast him aside', 'bittedirā' means 'in the appointed time', 'hu' means 'he', 'yeshēzvinkh' means 'will cause you to be humbled/disciplined'.
[DAN.6.18] And you will become a single stone, and you will be placed on a high forehead, and its seal a king with his strength and with the strength of his many masters that will not be changed, the host in Daniel. [§]
veheitayit even chada v'sumat al pum guba v'chatmah malka b'izzkateh u'v'izzkat ravrebanohi di la tishnei tzevu bdaniel.
'veheitayit' means 'and you will become', 'even' means 'stone', 'chada' means 'single' or 'one', 'v'sumat' means 'and you will be placed', 'al' means 'on', 'pum' means 'forehead', 'guba' means 'high', 'v'chatmah' means 'and its seal', 'malka' means 'king', 'b'izzkateh' means 'with his strength', 'u'v'izzkat' means 'and with the strength', 'ravrebanohi' means 'of his many masters', 'di' means 'that', 'la' means 'not', 'tishnei' means 'to be changed', 'tzevu' means 'army' or 'host', 'bdaniel' means 'in Daniel'.
[DAN.6.19] Now the king went down to his palace and his house, and his strength, not the sandal before me, and his teeth the offering upon me. [§]
Edayin azal malka lehiklele u'bat tvat ve-dachvan la-haneel kadamohi ve-shinte nadat alohi.
'Edayin' means 'now' (Aramaic), 'azal' means 'went down' or 'descended', 'malka' means 'king', 'lehiklele' means 'to his palace' (the word 'heikla' denotes a palace or house), 'u'bat' means 'and his house', 'tvat' is a genitive form possibly meaning 'of the house' or a proper name, 've-dachvan' means 'and his strength', 'la-haneel' means 'not the sandal' (with the negative prefix 'la-'), 'kadamohi' means 'my front' (from 'kadam' = front, with first‑person suffix), 've-shinte' means 'and his teeth', 'nadat' means 'offering' or 'gift', and 'alohi' means 'upon me' (with first‑person suffix). The overall sense is a poetic description of a king descending to his palace and the surrounding details of his household and possessions.
[DAN.6.20] In Edin the king in splendor will arise in flame, and in exaltation to the heights of the lion's den there. [§]
Be'adyin malka bishparpara yekum benagha uvehitbehala leguba di-aryavata azal.
'Be'adyin' means 'in Edin' (a place name), 'malka' means 'the king', 'bishparpara' means 'in splendor' (the root sh-p-r suggests shining or glorious), 'yekum' means 'will arise' or 'will stand up', 'benagha' means 'in flame' (nagha = fire or burning), 'uvehitbehala' means 'and in exaltation' (hitbehala = praising or lifting up), 'leguba' means 'to the heights' (guba = height, elevation), 'di-aryavata' means 'of the lion's den' (aryavata = lion's den or lion's place), 'azal' means 'there' or 'thereupon' (a terminal particle indicating completion).
[DAN.6.21] and as a sacrifice to the high, to Daniel, in a sharp voice, the king answered and said to Daniel, Daniel: serve God alive, your God, who you will flee from forever; can you save yourself from the lion's den? [§]
u ke mikreh le-gubba le-daniel beqal atziv zeek aneh malka ve-amar le-daniel daniyel aved elaha chaya elaha kh di ante palach-leh bitdira hayekhil leshezavothakh min-aryavata
'u' means 'and', 'ke' means 'as', 'mikreh' means 'sacrifice', 'le-gubba' means 'to the high', 'le-daniel' means 'to Daniel', 'beqal' means 'in a voice', 'atziv' means 'sharp', 'zeek' means 'shout', 'aneh' means 'answer', 'malka' means 'king', 've-amar' means 'and said', 'le-daniel' again 'to Daniel', 'daniyel' is the name 'Daniel', 'aved' means 'serve', 'elaha' means 'God', 'chaya' means 'alive', 'elaha kh' means 'your God', 'di' means 'who/that', 'ante' means 'you are', 'palach-leh' means 'you will flee from him', 'bitdira' means 'forever', 'hayekhil' means 'can', 'leshezavothakh' means 'save yourself', 'min-aryavata' means 'from the lion's den'.
[DAN.6.22] Edayin Daniel, with the king, the king spoke forever, life. [§]
Edayin Daniyel im-malka malil malka le-almin heyi.
'Edayin' is a proper name meaning 'Edayin'. 'Daniyel' is the name Daniel, which contains the divine element 'El' meaning 'God', so it can be understood as 'judge God' (Dan = judge, El = God). 'im-malka' means 'with the king'. 'malil' is the verb 'he spoke' or 'he said'. The second 'malka' again means 'the king'. 'le-almin' means 'forever' or 'eternally'. 'heyi' means 'life'.
[DAN.6.23] My God, send his angel and seal the mouth of the lioness, and they have not helped me, all who came before me have forgotten me, and also before you, king, captivity is not a servant. [§]
Elohi shelach malacheh usagar pum aryavata ve'la chavluni kol-qovel di qodamohi zaku hishtkachat li ve'af qodamikh malka chavula la avdet.
'Elohi' means 'my God' (the singular form of the name of God translated literally). 'shelach' means 'send'. 'malacheh' means 'his angel' (messenger). 'usagar' means 'and close' or 'seal'. 'pum' means 'mouth'. 'aryavata' appears to be a form related to 'lioness' (a female lion). 've'la' means 'and not' or 'and they did not'. 'chavluni' means 'help me' (negative context). 'kol-qovel' means 'all who receive' or 'all who come'. 'di' is a relative pronoun meaning 'who' or 'that'. 'qodamohi' means 'who came before me' or 'those who preceded me'. 'zaku' means 'they have forgotten' or 'they denied'. 'hishtkachat' means 'have forgotten' (verb). 'li' means 'to me' or 'for me'. 've'af' means 'also' or 'even'. 'qodamikh' means 'your predecessors' or 'those before you'. 'malka' means 'king'. 'chavula' means 'captivity' or 'bondage'. 'la' means 'not'. 'avdet' means 'servant' or 'slave'.
[DAN.6.24] In the time of the king the ruler was seeking to rise over him, and to Daniel he said, 'cut from the height'; and Daniel was cut from the height, and every rope will not be broken in him, the right of God. [§]
be'adayn malka saggi tav alohi ul-Daniel amar le-hansaka min guba ve-husak Daniel min guba ve-khol chaval la-hishtach beh di heiman bealahah
'be'adayn' means 'in the time (of)', 'malka' means 'king', 'saggi' means 'the ruler' or 'high one', 'tav' means 'desired' or 'intended', 'alohi' means 'over him' or 'upon him', 'ul-Daniel' means 'and to Daniel', 'amar' means 'said', 'le-hansaka' means 'to cut off' or 'to remove', 'min guba' means 'from the height', 've-husak' means 'and (he) was cut', 'Daniel' is the name, 've-khol chaval' means 'and every rope', 'la-hishtach' means 'will not be forgotten' or 'will not be broken', 'beh' means 'in him' or 'in it', 'di' means 'that', 'heiman' means 'right' or 'right-hand', 'bealahah' means 'of God'.
[DAN.6.25] And the king said that the mighty ones will go, those who ate the lion's crust of Daniel, and to the lion's den their children, their sons and their wives will not be laid on the ground until they ruled over the lion and all their possessions were bound. [§]
Va'amar malka vehaytiyu gubrayya ilekh di-akhalu karzohe di-Daniel ulevog aryavata remo innun b'neihoon une-sheihoon ve'la-meto le'ar'it gubbah ad di-shelitu vohn aryayata ve'chol-garmeyhon hadiku.
'Va'amar' means 'and he said', 'malka' means 'the king', 'vehaytiyu' means 'and they will be', 'gubrayya' means 'the mighty ones', 'ilekh' means 'to go', 'di-' is a relative particle meaning 'who/that', 'akhalu' means 'they ate', 'karzohe' means 'the crust (of) the lion', 'di-Daniel' means 'that Daniel', 'ulevog' means 'and to the lion's den', 'aryavata' means 'the lion', 'remo' means 'they are', 'innun' means 'their children', 'b'neihoon' means 'their sons', 'une-sheihoon' means 'and their wives', 've'la-meto' means 'and they will not be laid', 'le'ar'it' means 'to the earth', 'gubbah' means 'the ground', 'ad' means 'until', 'di-shelitu' means 'they ruled', 'vohn' means 'over', 'aryayata' means 'the lion', 've'chol-garmeyhon' means 'and all their (plural) possessions', 'hadiku' means 'they are bound'.
[DAN.6.26] In the reign of Darius the king, write to all nations, peoples, and languages that are established throughout the earth, that your peace may increase. [§]
Beedayin Daryush Malka Ketav leKhol-ammaya Umaya veLishanaya Di-darīn beKhol-ara Shlamekhon Yisge.
'Beedayin' means 'in the time/reign of', 'Daryush' is the name Darius, 'Malka' means 'the king', 'Ketav' means 'write', 'leKhol-ammaya' means 'to all nations', 'Umaya' means 'peoples', 'veLishanaya' means 'and to the languages', 'Di-darīn' means 'that are established/settled', 'beKhol-ara' means 'in all the earth', 'Shlamekhon' means 'your peace', 'Yisge' means 'may increase' or 'may be abundant'.
[DAN.6.27] From before you shall set a test that in every dominion of my kingdom there will be the fierce and the cast down, from before the God who is Daniel, who is the living God and everlasting for all ages, and his kingdom that will not be destroyed, and its rule until the end. [§]
min-kodmai siym ta'em di bekhol-shaltan malchuti lehon zaein ve-dachalin min-kodam elaha di-danien di-hu elaha chaya ve-kayam lealmin umalkuteh di-la titkhabal veshaltaneh ad-sofa.
'min-kodmai' means 'from before'; 'siym' means 'you will set' (imperative); 'ta'em' means 'a taste' or 'a test'; 'di' is the relative pronoun 'that/which'; 'bekhol-shaltan' means 'in all dominion'; 'malchuti' means 'my kingdom'; 'lehon' means 'there will be'; 'zaein' means 'the angry ones' or 'the fierce'; 've-dachalin' means 'and the cast down ones'; 'min-kodam' again 'from before'; 'elaha' means 'God'; 'di-danien' means 'who is Daniel'; 'di-hu' means 'who is'; 'elaha chaya' means 'living God'; 've-kayam' means 'and everlasting'; 'lealmin' means 'forever/eternity'; 'umalkuteh' means 'and his kingdom'; 'di-la' means 'that not'; 'titkhabal' means 'will be broken' or 'destroyed'; 'veshaltaneh' means 'and its rule/dominion'; 'ad-sofa' means 'until the end'. The names of God are rendered literally: 'elaha' as 'God', 'elaha chaya' as 'living God'.
[DAN.6.28] He will bring back and save and serve the one who will marvel in heaven and on earth, that he will bring back to Daniel from the hand of the lion. [§]
meshezib u-matzil ve-aved atin ve-timhin bi-shmaya u-vara di shezib le-daniel min-yad aryevata.
'meshezib' means 'he will bring back', 'u-matzil' means 'and (he) will save', 've-aved' means 'and (he) will serve', 'atin' means 'he who', 've-timhin' means 'and (he) will marvel', 'bi-shmaya' means 'in heaven', 'u-vara' means 'and on earth', 'di' means 'that', 'shezib' means 'will bring back', 'le-daniel' means 'to Daniel', 'min-yad' means 'from the hand of', 'aryevata' means 'the lion'.
[DAN.6.29] And Daniel indeed prospered in the reign of Darius and in the reign of Cyrus the Persian. [§]
Ve-Daniel denah hatzlach be-malkhut Daryavesh u-be-malkhut Koresh Parsa.
'Ve-' means 'and', 'Daniel' is a proper name, 'denah' means 'indeed', 'hatzlach' means 'prospered', 'be-' means 'in', 'malkhut' means 'the kingdom' or 'reign', 'Daryavesh' is the name Darius, 'u-' means 'and', 'Koresh' is the name Cyrus, 'Parsa' means 'the Persian'.
DAN.7
[DAN.7.1] In the year one to Belshazzar king of Babylon Daniel saw a dream and the visions of its head upon his couch in Adain a dream written head words he said. [§]
Bishnat chada lebelshatzar melech Babel Daniel chelem chaza vechezevi reshah al-mishkve beadayn chelma ketav resh milin amar.
'Bishnat' means 'in the year', 'chada' means 'one', 'lebelshatzar' means 'to Belshazzar' (the name of the king), 'melech' means 'king', 'Babel' means 'Babylon', 'Daniel' is the personal name, 'chelem' means 'dream', 'chaza' means 'saw', 'vechezevi' means 'and the visions', 'reshah' means 'of its head', 'al-mishkve' means 'upon the couch/bed', 'beadayn' means 'in Adain' (a place name), 'chelma' means 'a dream', 'ketav' means 'written', 'resh' means 'head', 'milin' means 'words', 'amar' means 'said'.
[DAN.7.2] Daniel answered and said: I saw a vision in my vision with night, and I saw four winds of heaven spreading to the great sea. [§]
aneh Daniyel veamar haze havit bechezvi im leilya varu arba ruchei shmaya megichan le yama raba.
'aneh' means 'answered', 'Daniyel' is the name Daniel, 'veamar' means 'and he said', 'haze' means 'vision' or 'see', 'havit' means 'it was' or 'I saw', 'bechezvi' means 'in my vision', 'im leilya' means 'with night', 'varu' means 'and I said' or 'and I saw', 'arba' means 'four', 'ruchei' means 'winds of', 'shmaya' means 'heaven', 'megichan' means 'spreading' or 'spreads', 'le yama' means 'to the sea', 'raba' means 'great'.
[DAN.7.3] And four beasts, many, departed from the sea; again this from this. [§]
ve'arba chayavan ravravan salqan min yama shanyan da min da.
've' means 'and', 'arba' means 'four', 'chayavan' means 'beasts' or 'living creatures', 'ravravan' means 'great' or 'numerous', 'salqan' means 'they went away' or 'they departed', 'min' means 'from', 'yama' means 'the sea', 'shanyan' means 'again' or 'a second time', 'da' is a demonstrative meaning 'this', and the phrase 'min da' means 'from this'.
[DAN.7.4] First like a lion and the limbs of a serpent there—behold, you will be until they crush its limbs and it will be cast from the earth, and upon its feet like a man it will stand, and to a man's heart it will give (to it). [§]
Kadmiyta kearyeh ve'gappin di-neshar lah haza hawayt ad di-meritu gappaih u'ntilat min-ara ve'al-raglayin keansh hokimat u'levab anshe yehiv lah.
'Kadmiyta' means 'first' or 'foremost', 'kearyeh' means 'like a lion', 've'gappin' means 'and the limbs', 'di-neshar' means 'of a serpent', 'lah' means 'there', 'haza' means 'behold', 'hawayt' means 'you will become' or 'you shall be', 'ad' means 'until', 'di-meritu' means 'they will crush', 'gappaih' means 'its limbs', 'u'ntilat' means 'and will be thrown', 'min-ara' means 'from the earth', 've'al-raglayin' means 'upon the feet', 'keansh' means 'like a man', 'hokimat' means 'he/she/it will stand up', 'u'levab' means 'and to the heart', 'anshe' means 'of a man', 'yehiv' means 'will give', 'lah' means 'to him/her/it'.
[DAN.7.5] And they will be naked animal later become my blood to a bear and a single chain the setting up and a hanging of the eye in the mouth between teeth and thus they said to her rise I will eat in blood the hunter. [§]
va'aru cheiva achari tiniyena damya leduv ve'lisstar-chad hokuqmat ve'tlat il'ayin be-pumma beyn shinah ve'chen amrin lah kumi achuli be-sar saggi.
'va'aru' means 'and they will be naked', 'cheiva' means 'animal', 'achari' means 'later' or 'afterward', 'tiniyena' is a form of the verb 'to be', roughly 'become', 'damya' means 'my blood', 'leduv' means 'to a bear', 've'lisstar-chad' means 'and a single chain', 'hokuqmat' is a noun meaning 'the setting up', 've'tlat' means 'and a hanging', 'il'ayin' means 'of the eye', 'be-pumma' means 'in the mouth', 'beyn' means 'between', 'shinah' means 'teeth', 've'chen' means 'and thus', 'amrin' means 'they said', 'lah' means 'to her', 'kumi' means 'rise', 'achuli' means 'I will eat', 'be-sar' means 'in blood', 'saggi' means 'the hunter' or 'the one who seeks'.
[DAN.7.6] Behold this thing that has come, and I will go after a hawk and for it four wings of the bird on its back, and four heads for the living creature, and the ruler will give it authority. [§]
baatar dena hazeh havet va'aru achri kinmar ve'lah gappin arba di-oph al-gavvah ve'arba reishin lecheyta veshaltan yehib lah.
'baatar' means 'behold' or 'see', 'dena' means 'this', 'hazeh' means 'thing' or 'one', 'havet' is an obscure verb likely meaning 'has come' or 'appears', 'va'aru' means 'and I will go' or 'and I will travel', 'achri' means 'after' or 'behind', 'kinmar' is a noun meaning 'a kind of bird' or 'a hawk', 've'lah' means 'and to her' or 'and for it', 'gappin' means 'wings', 'arba' means 'four', 'di-oph' means 'of the bird', 'al-gavvah' means 'on its back', 've'arba' means 'and four', 'reishin' means 'heads', 'lecheyta' means 'of life' or 'living thing', 'veshaltan' means 'the ruler' or 'the one who rules', 'yehib' means 'will give' or 'will provide', 'lah' means 'to it'. The verse appears to describe a marvelous creature with four wings, four heads, and a ruler who will give it authority.
[DAN.7.7] Behold this beast that has appeared in the visions of the night, and it is a wild creature, the fourth, terrifying and fierce, steadfast and terrible, with iron teeth that devour greatly, crush and remain upon its foot, broken; and it is changed from all its living creatures that preceded it, and it has ten horns for it. [§]
ba'atar dena haze havit bechezvei leilya va'aru cheiva reviyah dechilah ve'emtani ve'takifah yatira ve'shinayn di-parzel lah rabreban akhlah umadeka ushara beraglah rapsah vehi meshannayah min-kol-cheivata di qadamah ve'karnayin asar lah.
'ba'atar' means 'the beast' or 'the creature', 'dena' means 'this', 'haze' means 'behold', 'havit' means 'has appeared', 'bechezvei' means 'in the visions', 'leilya' means 'of the night', 'va'aru' means 'and it', 'cheiva' means 'wild', 'reviyah' means 'fourth', 'dechilah' means 'terrifying', 've'emtani' means 'and fierce', 've'takifah' means 'and steadfast', 'yatira' means 'and terrible', 've'shinayn' means 'and its teeth', 'di-parzel' means 'of iron', 'lah' means 'to him/it', 'rabreban' means 'greatly', 'akhlah' means 'it devours', 'umadeka' means 'and crushes', 'ushara' means 'and remains', 'beraglah' means 'on its foot', 'rapsah' means 'it is broken', 'vehi' means 'and it', 'meshannayah' means 'is changed', 'min-kol-cheivata' means 'from all its living creatures', 'di' means 'that', 'qadamah' means 'came before', 've'karnayin' means 'and its horns', 'asar' means 'ten', 'lah' means 'for it'.
[DAN.7.8] Misstakkal has been in the horn, and they lifted a small horn, a thin strip between them; a hanging from the horn forward, I will cut from its front; and they lifted eyes like the eyes of a man in this horn, and a sound cursed repeatedly. [§]
misstakkal havet bekarnaya vaalu keren achori zeira silqat binneyon utlat minkarnaya kadmayata etakarau minkodamahu vaalu ayinin keayney anasha bekarnada upum memalil ravraban.
'misstakkal' is derived from a root meaning 'to look' or 'to glance', rendered here as a proper name; 'havet' comes from the verb 'to be' in a stative form, meaning 'has been'; 'bekarnaya' means 'in the horn' (karnaya = horn); 'vaalu' is a conjunction 'and they'; 'keren' means 'horn'; 'achori' means 'later' or 'subsequent'; 'zeira' means 'small' or 'little'; 'silqat' is a noun meaning 'thread' or 'thin strip'; 'binneyon' means 'between them'; 'utlat' means 'hanging' or 'suspended'; 'minkarnaya' means 'from the horn'; 'kadmayata' means 'frontward' or 'forward side'; 'etakarau' is a verb meaning 'I will cut' or 'I will sever'; 'minkodamahu' means 'from its front'; 'vaalu' again 'and they'; 'ayinin' means 'eyes' (plural); 'keayney' means 'like the eyes of'; 'anasha' means 'a man'; 'bekarnada' means 'in this horn' (with a demonstrative suffix); 'upum' means 'a sound' or 'voice'; 'memalil' is a verb meaning 'curses' or 'blames'; 'ravraban' is an intensive adjective meaning 'repeatedly' or 'greatly'.
[DAN.7.9] Behold, he is to that which crowns his splendor, and ancient he sits on his right; his garment is like a woven tapestry, his hair on his head is like a black stone, his crown is shining with fire, the fire of his lamp is a burning fire. [§]
haze havayt ad di karsavan remiyu ve'atik yomin yethiv levushah kitlag chivar use'ar re'sheh kaamar neqe karsyah shvibin di-nur galgilohi nur dalik.
'haze' means 'look' or 'behold', 'havayt' is an Aramaic copula meaning 'he is', 'ad' means 'to' or 'until', 'di' means 'that/which', 'karsavan' denotes 'crown', 'remiyu' means 'its splendor' or 'its setting', 've'atik' means 'and ancient', 'yomin' means 'right (hand side)', 'yethiv' means 'he sits', 'levushah' means 'his garment', 'kitlag' means 'like a woven tapestry', 'chivar' means 'pale' or 'pallid', 'use'ar' means 'hair', 're'sheh' means 'head', 'kaamar' means 'black stone', 'neqe' means 'pure' or 'bright', 'karsyah' means 'his crown', 'shvibin' means 'shining' or 'glittering', 'di-nur' means 'of fire', 'galgilohi' means 'like a lamp' or 'glowing', 'nur' means 'fire', 'dalik' means 'burning'.
[DAN.7.10] River of light is shining and broken from before me; a thousand thousands will serve it, and its abundance will increase before them; they will arise, judgment will be written, and numbers will be opened. [§]
nehar di nur naged venafek min qodamohi elef alfim yishamshuneh veribo rivvan qodamohi yekumun dina yetib vesifrīn pethichu.
'nehar' means 'river', 'di' means 'of', 'nur' means 'light', 'naged' means 'shining' or 'bright', 'venafek' means 'and broken', 'min' means 'from', 'qodamohi' means 'before me' (or 'in front of'), 'elef' means 'thousand', 'alfim' means 'thousands', 'yishamshuneh' means 'they will serve it', 'veribo' means 'and its abundance', 'rivvan' means 'increase' or 'multiplied', another 'qodamohi' repeats 'before me', 'yekumun' means 'they will arise', 'dina' means 'judgment', 'yetib' means 'they will write', 'vesifrīn' means 'and numbers', 'pethichu' means 'open'.
[DAN.7.11] Behold, you have become in the east from the voice of the great horn that is spoken. Behold, you are until the one who kills life and destroys breath, and you will bring the measure of fire. [§]
Hazeh havit beadyin min kal milayya rabreva di karna memlala Hazeh havit ad di qtilat heveta vehuvad gishmah viyehivat likedat esho.
'Hazeh' means 'see' or 'behold', 'havit' (from the root 'hawat') means 'you have become' or 'you are', 'beadyin' means 'in the east', 'min' means 'from', 'kal' means 'voice', 'milayya' means 'of speech', 'rabreva' means 'great' or 'many', 'di' means 'that', 'karna' means 'horn', 'memlala' means 'that is spoken', 'ad' means 'until', 'qtilat' means 'killing', 'heveta' means 'of life', 'vehuvad' means 'and destruction', 'gishmah' means 'of breath', 'viyehivat' means 'and you will bring', 'likedat' means 'the measure', 'esho' means 'of fire'.
[DAN.7.12] And the remainder of the living he ordered over them, and he gave them a length of life until a time and a term. [§]
Ush'ar cheivata he'eddiy shaltnun ve'archa bechayin yehivat lehon ad-zeman ve-iddan.
'U' means 'and', 'sh'ar' means 'the remainder', 'cheivata' means 'of the living', 'he'eddiy' means 'he commanded', 'shaltnun' means 'over them', 've' means 'and', 'archa' means 'a length' or 'duration', 'bechayin' means 'in life', 'yehivat' means 'he gave', 'lehon' means 'to them', 'ad' means 'until', 'zeman' means 'time', 've' means 'and', 'iddan' means 'period' or 'term'.
[DAN.7.13] See, you have become in visions of night, and I will say with the clouds of heaven, as a man you are, and until now the days have fallen and before me the congregation. [§]
khazeh havayt bechezvei leilya va'aru im-ananei shmaya kevar enash ateh havah ve'al-atti yomaya meta ukedamohi haqrabahi.
'khazeh' means 'see', 'havayt' is a verb form meaning 'you have become', 'bechezvei' means 'in visions', 'leilya' means 'of night', 'va'aru' means 'and I will say', 'im-ananei' means 'with the clouds of', 'shmaya' means 'heaven', 'kevar' means 'as a', 'enash' means 'man', 'ateh' means 'you are', 'havah' means 'be', 've'al-atti' means 'and until now', 'yomaya' means 'days', 'meta' means 'have fallen' or 'are', 'ukedamohi' means 'before me', and 'haqrabahi' means 'the congregation' or 'the assembled'.
[DAN.7.14] And to him will be given dominion and precious and his king, and all nations, peoples, and languages to him will split his dominion, a dominion forever that will not cease and his kingdom that will not be destroyed. [§]
veleh yehib shalatan veikar umalko vechol ammaya umayya velishanya leh yiplechun shalataneh shalatan alam di-la ye'edeh umalkhuteh di-la tit'chabal.
'veleh' means 'and to him', 'yehib' means 'will give', 'shalatan' means 'dominion' or 'rule', 'veikar' means 'and precious', 'umalko' means 'and his king', 'vechol' means 'and all', 'ammaya' means 'nations' (plural of people), 'umayya' means 'peoples' (another plural form), 'velishanya' means 'and languages', 'leh' means 'to him', 'yiplechun' means 'they will split' or 'they will divide', 'shalataneh' means 'his dominion', 'shalatan' (again) means 'dominion', 'alam' means 'everlasting' or 'forever', 'di-la' is an Aramaic particle meaning 'that not', 'ye'edeh' means 'will cease' (negated, so 'will not cease'), 'umalkhuteh' means 'his kingdom', 'ti t'chabal' means 'will be destroyed' (negated, so 'will not be destroyed').
[DAN.7.15] My spirit is cut; I, Daniel, am lifted in the assembly, and the visions of my head will awe me. [§]
Etkrayat ruhi ana Daniyel bego nidne vechezvei reshi yebahalunani.
'Etkrayat' means 'cutting' (a noun form implying the act of cutting). 'Ruhi' means 'my spirit'. 'Ana' means 'I'. 'Daniyel' is the proper name Daniel. 'Bego' is a compound of 'be' (in/with) and 'go' (assembly or gathering), meaning 'in the assembly'. 'Nidne' is a verb form meaning 'will be lifted' or 'will be raised'. 'Vechezvei' means 'and the visions'. 'Reshi' means 'my head' (possessive form of 'head'). 'Yebahalunani' is a verb meaning 'will awe' or 'will astonish me'.
[DAN.7.16] Approach upon one from Kaamaya and he will set seven from it upon all the matter and he said to me and he will explain the word, will make me know. [§]
Kirvet al-chad min-kaamaya veyatziva ev'ea-mineh al kol-d'na v'amar-li ufeshar milaya yahodani.
'Kirvet' means 'draw near' or 'approach', 'al' means 'upon' or 'on', 'chad' means 'one', 'min' means 'from', 'kaamaya' is a proper name meaning 'standing one' or 'the one who stands', 'veyatziva' means 'and he will set' or 'and he will cause to stand', 'ev'ea' means 'seven', 'mineh' means 'from it', 'al' again means 'upon', 'kol' means 'all', 'd'na' (from the root 'dn') means 'the thing' or 'matter', 'v'amar-li' means 'and he said to me', 'ufeshar' means 'and he will explain', 'milaya' means 'the word' or 'the speech', 'yahodani' is a verb form meaning 'will make me know' or 'will cause me to understand'.
[DAN.7.17] These great beasts, four in number, four kings will arise from the earth. [§]
Ilein heevata rabbirbata di innin arba arba malchin yekumun min-ara.
'Ilein' means 'these', 'heevata' means 'beasts', 'rabbirbata' means 'great' or 'very large', 'di' is the Aramaic relative pronoun 'that', 'innin' also means 'these', 'arba' means 'four', the second 'arba' repeats the number for emphasis, 'malchin' means 'kings', 'yekumun' means 'will arise' or 'will stand up', and 'min-ara' means 'from the earth'. The phrase therefore says that there are four great beasts and that four kings will arise from the earth.
[DAN.7.18] They will receive the holy, exalted kingdom, and they will support the kingdom forever and ever. [§]
viqabblun malchuta kaddishe elyonim v'yachsnon malchuta ad-olma ve'ad alam alamaya.
"viqabblun" means "they will receive", "malchuta" means "kingdom", "kaddishe" means "holy ones", "elyonim" means "the exalted", "v'yachsnon" means "and they will support", the second "malchuta" again means "kingdom", "ad-olma" means "until eternity", "ve'ad" means "and until", "alam" means "world" or "age", and "alamaya" means "everlasting" or "forever". The phrase as a whole declares that the holy, exalted ones will receive the kingdom and will support it forever and ever.
[DAN.7.19] Now it has become standing upon the living, the fourth which is another from all of them, fear departs, its teeth of iron and copper and bronze ate a morsel, and the rest on the foot fell. [§]
edayin tsavit le-yatzava al cheyta reviyata di-havot shanya min-kallehun d'ḥila yatira shinah di-parzel ve-tiphra di-nachash akhla madqa u-she'ara be-ragla rapsah.
'edayin' means 'now' or 'indeed', 'tsavit' means 'has become' or 'has set', 'le-yatzava' means 'to stand', 'al' means 'upon', 'cheyta' means 'the living' or 'life', 'reviyata' means 'the fourth', 'di-havot' means 'which is', 'shanya' means 'second' or 'another', 'min-kallehun' means 'from all of them', 'd'ḥila' means 'fear', 'yatira' means 'to go away' or 'to depart', 'shinah' means 'teeth', 'di-parzel' means 'of iron', 've-tiphra' means 'and of copper', 'di-nachash' means 'of bronze', 'akhla' means 'ate', 'madqa' means 'a piece' or 'a morsel', 'u-she'ara' means 'and the rest', 'be-ragla' means 'in the foot' or 'in the leg', 'rapsah' means 'fell' or 'was cast down'.
[DAN.7.20] And upon the horns ten that were in the beginning, and later that which you cut will fall from its front three; and a horn of that and eyes for it, and a mouth speaking greatly, and its desire is great from its companions. [§]
ve'al karnaia asar di b'resha ve'achori di silqat unfalo min kodamiah tela ve'karnā dikhen ve'ayin lah ve'fum memallel ravravan ve'hezvah rav min chavratah.
've'al' means 'and upon', 'karnaia' means 'horns', 'asar' means 'ten', 'di' is a relative particle meaning 'that' or 'which', 'b'resha' means 'in the beginning', 've'achori' means 'and later', 'silqat' means 'you have cut' or 'you have divided', 'unfalo' means 'it will fall', 'min' means 'from', 'kodamiah' means 'its front' or 'its forward part', 'tela' means 'three', 've'karnā' means 'and a horn', 'dikhen' means 'of that', 've'ayin' means 'and eyes', 'lah' means 'for it', 've'fum' means 'and mouth', 'memallel' means 'speaking' or 'uttering', 'ravravan' means 'very great' or 'much', 've'hezvah' means 'and its desire', 'rav' means 'great', 'min' means 'from', 'chavratah' means 'its company' or 'its companions'.
[DAN.7.21] See, it will be, and a horn indeed serves near with the holy ones, and she will be able to them. [§]
haze havet vekarna dikken avda kerv imkaddishin veyakhla lehon.
'haze' means 'see' (imperative command). 'havet' means 'it will be' (future third‑person singular of the verb 'to be'). 'vekarna' means 'and a horn' (ve‑ = 'and', karna = 'horn'). 'dikken' means 'indeed' or 'certainly' (an intensifier). 'avda' means 'serves' or 'works' (third‑person singular of the verb 'to serve'). 'kerv' means 'near' or 'close to'. 'imkaddishin' means 'with the holy ones' (im = 'with', kaddishin = 'the holy'). 'veyakhla' means 'and she will be able' (ve‑ = 'and', yakhla = 'she will be able'). 'lehon' means 'to them' or 'for them' (prepositional phrase).
[DAN.7.22] Until you, ancient, my days, and judgment will give to the holy ones of the highest, and the time is set and the kingdom we have protected the holy ones. [§]
ad di-ata atik yomaya ve-dina yehib le-kaddishei elyonim ve-zemna methah u-malkuta hehesinu kaddishin.
'ad' means 'until', 'di-ata' means 'that you' (di = that, ata = you), 'atik' means 'ancient' or 'old', 'yomaya' means 'my days' (yom = day, -aya = my), 've-dina' means 'and judgment', 'yehib' means 'will give', 'le-kaddishei' means 'to the holy ones' (le = to, kaddishei = holy ones), 'elyonim' means 'the highest' or 'the exalted', 've-zemna' means 'and the time', 'methah' means 'is set' or 'has been fixed', 'u-malkuta' means 'and kingdom', 'hehesinu' means 'we have guarded' or 'we have protected', 'kaddishin' means 'the holy ones'.
[DAN.7.23] Thus he said, the living fourth [one] shall be king of the fourth in the earth, that it will increase from all kingdoms, and it will devour all the earth, be despised and be trampled. [§]
ken amar cheivta rebiyata malku rebia teheve be'ara di tishna min-kol-malkavata vete'kul kol-ara utedushinnah vetaddikannah.
'ken' means 'thus', 'amar' means 'he said', 'cheivta' means 'the living', 'rebiyata' means 'the fourth', 'malku' means 'king', 'rebia' means 'fourth', 'teheve' means 'shall be', 'be'ara' means 'in the earth', 'di' means 'that', 'tishna' means 'it will increase', 'min-kol-malkavata' means 'from all kingdoms', 'vete'kul' means 'and will be devoured', 'kol-ara' means 'all the earth', 'utedushinnah' means 'and will be despised', 'vetaddikannah' means 'and will be trampled'.
[DAN.7.24] And the horn of ten from her kingdom, ten kings will arise; and after them another will arise after them; and he will be earlier than the first, and three kings will be humbled. [§]
ve-karnaya asar minah malchuta asra malkin yekumun ve-achoran yekum achareyon vehu yishnea min-kadmaiye u-telatah malkin yihashpil.
've-' means 'and', 'karnaya' means 'horn' (or 'the horn'), 'asar' means 'ten', 'minah' means 'from her', 'malchuta' means 'her kingdom', 'asra' means 'ten', 'malkin' means 'kings', 'yekumun' means 'they will stand' or 'will arise', 've-achoran' means 'and after them', 'yekum' means 'will stand', 'achareyon' means 'after them', 'vehu' means 'and he', 'yishnea' means 'will be earlier', 'min-kadmaiye' means 'from the first' or 'before the first', 'u-telatah' means 'and three', 'malkin' again means 'kings', 'yihashpil' means 'will be humbled'.
[DAN.7.25] And words to the righteous high will be spoken, and to the holy ones of the Highest they will be cast away, and they will turn for the second times and law, and they will be united in his hand until the appointed time and appointed times and the division of time. [§]
u-milin le-tzad illa yemalil u-le-kaddishe eliyonin yeballe ve-yisbar le-hashnayah zimanin ve-dat ve-yityahevun bi-deh ad-iddan ve-idannin u-pleg iddan.
'u-' is the conjunction meaning 'and'. 'milin' is the plural of milah meaning 'words' or 'utterances'. 'le-tzad' means 'to the righteous' (tzad = righteous). 'illa' means 'high' or 'exalted'. 'yemalil' is a verb form meaning 'will speak' or 'will utter'. 'u-le-' again is 'and to'. 'kaddishe' is from kadosh meaning 'holy' (pluralized here as 'holies' or 'the holy ones'). 'eliyonin' is the plural of elyon meaning 'the Highest' or 'the Exalted'. 'yeballe' is a verb meaning 'will be cast away' or 'will be destroyed'. 've-' again 'and'. 'yisbar' means 'will turn' or 'will be turned'. 'le-hashnayah' means 'for the second' or 'to the renewal'. 'zimanin' is the plural of zaman meaning 'times' or 'seasons'. 've-dat' means 'and law' or 'and religion'. 've-yityahevun' is a verb meaning 'they will be united' or 'they will gather together'. 'bi-deh' means 'by his hand' (or 'in his hand'). 'ad-iddan' means 'until the appointed time' (iddan = appointed time). 've-idannin' means 'and appointed times' (plural). 'u-pleg' means 'and split' or 'and division'. 'iddan' again means 'time' or 'appointed period'.
[DAN.7.26] And judgment will be, and his dominion is my Lord for destruction and loss until the end. [§]
ve-dina yitib ve-shaltaneh yehadon le-hashmada u-le-hovada ad sofah.
"ve-dina" means "and judgment", "yitib" means "will be established" (from the root meaning "to be set"), "ve-shaltaneh" means "and his dominion", "yehadon" means "my Lord" (a form of the word for "Lord"), "le-hashmada" means "to destroy", "u-le-hovada" means "and to be lost", "ad sofah" means "until the end".
[DAN.7.27] And the kingdom and dominion and abundance that is the kingdom beneath all heaven he will give to the people, the holy exalted, his everlasting kingdom, and all dominion to them shall be broken and they shall listen. [§]
umalkuta vashlatana urevuta di malkvata tehot kol shemaya yehibat leam kaddishe elyonin malkuteh malkut alam vekol shaltanaya lehe yiflechun viyishtamun.
'umalkuta' means 'and kingdom', 'vashlatana' means 'and dominion', 'urevuta' means 'and abundance', 'di' is a relative particle meaning 'that' or 'of', 'malkvata' means 'the kingdom', 'tehot' means 'under', 'kol' means 'all', 'shemaya' means 'heaven', 'yehibat' means 'he will give', 'leam' means 'to the people', 'kaddishe' means 'holy', 'elyonin' means 'exalted', 'malkuteh' means 'his kingdom', 'malkut' means 'kingdom', 'alam' means 'everlasting', 'vekol' means 'and all', 'shaltanaya' means 'dominion', 'lehe' means 'to them', 'yiflechun' means 'they will be broken', 'viyishtamun' means 'and they will listen'.
[DAN.7.28] Until this end of the word I, Daniel, am distressed; my reason has been confused, and my glory will be turned against me, and the word in my heart is broken. [§]
ad-ka sopa di milta ana Daniel saggi raivonai yebahulannani ve zivai yishtannon alay u milta belevi nitret.
'ad-ka' means 'until this', 'sopa' means 'end', 'di' means 'of', 'milta' means 'word', 'ana' means 'I', 'Daniel' is the personal name, 'saggi' means 'I am weary' or 'I have become distressed', 'raivonai' means 'my reason' or 'my understanding', 'yebahulannani' means 'has been confused' or 'has been disturbed', 've' means 'and', 'zivai' means 'my glory' or 'my splendor', 'yishtannon' means 'will be turned' or 'will be changed', 'alay' means 'upon me' or 'against me', 'u' means 'and', 'milta' again means 'word', 'belevi' means 'in my heart', 'nitret' means 'is broken' or 'has been shattered'.
DAN.8
[DAN.8.1] In the third year of the reign of King Belashatzar, a vision was shown to me, Daniel, after the vision was shown to me at the beginning. [§]
bishnat shalosh le-malkhut Belashatzar ha-melekh chazon nirah elai ani Daniel acharei ha-nirah elai batkhila.
'bishnat' means 'in the year', 'shalosh' means 'three', together 'in the third year'. 'le-malkhut' means 'of the reign'. 'Belashatzar' is the name of the king, transliterated as Belashatzar. 'ha-melekh' means 'the king'. 'chazon' means 'vision'. 'nirah' means 'was shown'. 'elai' means 'to me'. 'ani' means 'I' or 'me'. 'Daniel' is the name Daniel. 'acharei' means 'after'. 'ha-nirah' means 'the vision'. 'elai' again means 'to me'. 'batkhila' means 'at the beginning'.
[DAN.8.2] I saw in a vision; it was when I saw, and I was in Shushan the capital which is in the world of the nation. I saw in a vision, and I was upon Ubal, perhaps. [§]
va'ereh bechazon vayehi bir'oti va'ani beshushan habirah asher be'eylam hamedinah va'ereh bechazon va'ani hayiti al-uval ulai.
'va'ereh' means 'and I saw', 'bechazon' means 'in a vision', 'vayehi' means 'and it was', 'bir'oti' means 'when I saw' or 'in my seeing', 'va'ani' means 'and I', 'beshushan' means 'in Shushan' (the city), 'habirah' means 'the capital' or 'the stronghold', 'asher' means 'that/which', 'be'eylam' means 'in the world', 'hamedinah' means 'the nation', 'hayiti' means 'I was', 'al-uval' means 'upon Ubal' (a place name or object), 'ulai' means 'perhaps' or expresses uncertainty.
[DAN.8.3] I lifted my eyes and saw, and behold, a ram, one, standing before the thicket, and it had two horns, and the horns were high, and the other was higher than the second, and the higher one rose upward in the last. [§]
Va'esas einai va'er'eh ve'hineh ayil echad omed lifnei ha'ubal ve'lo keranim ve'hakranayim gevahot ve'ha'ahat gevahah min-hashenit ve'hagevahah ola ba'acharonah.
'Va'esas' means 'I lifted', 'einai' means 'my eyes', 'va'er'eh' means 'and I saw', 've'hineh' means 'and behold', 'ayil' means 'ram', 'echad' means 'one', 'omed' means 'standing', 'lifnei' means 'before', 'ha'ubal' means 'the thicket', 've'lo' means 'and it had', 'keranim' means 'horns', 've'hakranayim' repeats 'and the horns', 'gevahot' means 'high', 've'ha'ahat' means 'and the other', 'gevahah' means 'higher', 'min-hashenit' means 'than the second', 've'hagevahah' means 'and the higher one', 'ola' means 'rose upward', 'ba'acharonah' means 'in the last'.
[DAN.8.4] I saw the ram roaming east and north and west, and all animals do not stand before it, and there is no savior from its hand, and it does as it pleases and magnifies. [§]
Ra'iti et ha ayil menage'ach yama vtzfonah vanegbah vechol chayot lo yaamdu lefanav ve'eyn matsil miyado ve'asa ki ritsono vehigdal.
'Ra'iti' means 'I saw', 'et' is the direct object marker, 'ha ayil' means 'the ram', 'menage'ach' means 'roaming', 'yama' means 'east', 'vtzfonah' means 'and north', 'vanegbah' means 'and west', 'vechol chayot' means 'and all animals', 'lo yaamdu' means 'do not stand', 'lefanav' means 'before it', 've'eyn matsil' means 'and there is no savior', 'miyado' means 'from its hand', 've'asa' means 'and it does', 'ki ritsono' means 'as it pleases', 've'higdal' means 'and it magnifies'.
[DAN.8.5] And I was understanding, and behold the hawk of the goats came from the west over the face of all the earth, and there is none who touches the earth, and the hawk has a horn of vision between its eyes. [§]
va'ani hayiti mevin ve-hineh tzephir ha-izim ba min ha-ma'arav al-p'nei kol ha-aretz ve-ein nogea ba-aretz ve-hatzephir keren chazut bein eynav.
'va'ani' means 'and I', 'hayiti' means 'was', 'mevin' means 'understanding' or 'perceptive', 've-hineh' means 'and behold', 'tzephir' means 'hawk' or 'falcon', 'ha-izim' literally 'of the goats' (an idiom possibly indicating a certain kind of hawk), 'ba' means 'came', 'min' means 'from', 'ha-ma'arav' means 'the west', 'al-p'nei' means 'over the face of', 'kol' means 'all', 'ha-aretz' means 'the earth', 've-ein' means 'and there is not', 'nogea' means 'who touches' or 'who reaches', 'ba-aretz' means 'the earth', 've-hatzephir' means 'and the hawk', 'keren' means 'horn', 'chazut' means 'vision' or 'sight', 'bein' means 'between', 'eynav' means 'its eyes'.
[DAN.8.6] And he came to the ram, the Lord of the horns which I saw standing before the flood, and he ran to it with the heat of his strength. [§]
Vayavo ad ha-âyl ba'al hakranayim asher ra'iti omed lifnei ha'ubal vayaraẓ elav bachamat ko'cho.
'Vayavo' means 'and he came', 'ad' means 'to', 'ha-âyl' means 'the ram', 'ba'al' means 'lord' and 'hakranayim' means 'of the horns', together 'ba'al hakranayim' means 'Lord of the horns', 'asher' means 'which', 'ra'iti' means 'I saw', 'omed' means 'standing', 'lifnei' means 'before', 'ha'ubal' means 'the flood', 'vayaraẓ' means 'and he ran', 'elav' means 'to it', and 'bachamat ko'cho' means 'in the heat of his strength' (literally 'with the heat of his power').
[DAN.8.7] And you saw a goat coming near the goat and he deceived it and struck the goat and broke its two horns and there was no strength in the goat to stand before him and he threw it to the ground and trampled it and there was no rescuer for the goat from his hand. [§]
ureiti maggi atzel haayil vayitmarmer elav vayach ethaayil vayshaber etshteykeranav velo hayah koach baayil laamod lefanav vayashlikhehu aratzah vayirmeshehu velo hayah matzil laayil miyado.
'u' means 'and', 'reiti' means 'you saw', 'maggi' means 'coming', 'atzel' means 'near', 'haayil' means 'the goat', 'vayitmarmer' means 'and he deceived', 'elav' means 'to it', 'vayach' means 'and he struck', 'eth' is the accusative marker, 'haayil' again 'the goat', 'vayshaber' means 'and broke', 'et' again marker, 'shtey' means 'two', 'keranav' means 'its horns', 'velo' means 'and not', 'hayah' means 'was', 'koach' means 'strength', 'baayil' means 'in the goat', 'laamod' means 'to stand', 'lefanav' means 'before him', 'vayashlikhehu' means 'and he threw him (the goat)', 'aratzah' means 'to the ground', 'vayirmeshehu' means 'and he trampled him', 'velo' again 'and not', 'hayah' again 'was', 'matzil' means 'rescuer', 'laayil' means 'for the goat', 'mi' means 'from', 'yado' means 'his hand'.
[DAN.8.8] And the ibex of the goats grew exceedingly great, and like its own bone the great horn was broken, and a vision rose four beneath it to the four winds of the heavens. [§]
U tzepeir haazim higdal ad meod u ke'atzmo nishbera ha kerens ha gedolah ve ta'alen hazut arba tachteha le'arba ruchot ha shamaim.
'U' means 'and', 'tzepeir' means 'ibex (wild goat)', 'haazim' means 'the goats', 'higdal' means 'grew great', 'ad meod' means 'to the utmost', 'u' means 'and', 'ke'atzmo' means 'like its bone', 'nishbera' means 'was broken', 'ha kerens' means 'the horn', 'ha gedolah' means 'the great', 've' means 'and', 'ta'alen' means 'rose', 'hazut' means 'vision', 'arba' means 'four', 'tachteha' means 'under it', 'le'arba' means 'to four', 'ruchot' means 'winds' or 'spirit', 'ha shamaim' means 'the heavens'.
[DAN.8.9] And from one of them a single horn went out from the goat and the surplus increased toward the south and toward the east and toward the army. [§]
u-min haachat mehem yatza qeren achat mitseirah ve-tigdal yeter el ha-negev ve-el ha-mizrach ve-el ha-tzvi
'u-min' means 'and from', 'haachat' means 'the one' (feminine singular), 'mehem' means 'of them', 'yatza' means 'went out' or 'came forth', 'qeren' means 'horn', 'achat' means 'one' or 'single', 'mitseirah' means 'from the goat' (literally 'of the goat'), 've-tigdal' means 'and increased', 'yeter' means 'the surplus' or 'the remainder', 'el' means 'to' or 'toward', 'ha-negev' means 'the south', 've-el' means 'and to', 'ha-mizrach' means 'the east', 've-el' again means 'and to', and 'ha-tzvi' means 'the army' or 'the host'.
[DAN.8.10] And it grew to the host of the heavens, and the earth fell from the host and from the stars, and it crushed them. [§]
vategdal ad tzeva hashamayim vatafel arta min hatzeva umin hakokhavim vatramesem.
vategdal means 'and it grew', ad means 'to' or 'until', tzeva means 'host' or 'army', hashamayim means 'the heavens', vatafel means 'and it fell', arta means 'the earth', min means 'from', hatzeva means 'the host', umin means 'and from', hakokhavim means 'the stars', vatramesem means 'and it trampled them'.
[DAN.8.11] And even the chief of the host was made great, and from him the everlasting heights, and he was thrown into the place of his sanctuary. [§]
ve'ad sar-hatzava higdel u-mimmenu hurim hatamid ve-hushlakh mekon mikdasho.
've'ad' means 'and even' or 'and up to', 'sar' means 'chief', 'hatzava' means 'the host', 'higdel' means 'made great' or 'exalted', 'u-mimmenu' means 'and from him', 'hurim' means 'the heights' (from the root meaning 'high'), 'hatamid' means 'the perpetual' or 'everlasting', 've-hushlakh' means 'and was thrown', 'mekon' means 'the place' or 'the standing', 'mikdasho' means 'his sanctuary'.
[DAN.8.12] And an army you will give upon the everlasting in sin, and you will cast truth upon the earth, and you will make and prosper. [§]
ve-tzava tinaten al ha-tamid be-fasha ve-tashlekh emet aretza ve-asatah ve-hitzliha.
've-tzava' means 'and army', 'tinaten' means 'you will give', 'al ha-tamid' means 'upon the everlasting', 'be-fasha' means 'in sin', 've-tashlekh' means 'and you will cast', 'emet' means 'truth', 'aretza' means 'the earth', 've-asatah' means 'and you will make/do', 've-hitzliha' means 'and you will prosper'.
[DAN.8.13] I will hear one holy speaking and he said, one holy to the palmite the speaking, until how long the vision the everlasting and the transgression desolating give and holy and host ruin. [§]
vaeshma'ah echad kadosh medaber vayomer echad kadosh la-falmoni ha-medaber ad matay he-hazon ha-tamid ve-hapesha shomem tet ve-kodesh ve-tsava mirmas.
'vaeshma'ah' means 'I will hear', 'echad' means 'one', 'kadosh' means 'holy', 'medaber' means 'speaking', 'vayomer' means 'and he said', 'la-falmoni' means 'to the palm (or to the palmite)', 'ha-medaber' means 'the speaking', 'ad' means 'until', 'matay' means 'how long', 'he-hazon' means 'the vision', 'ha-tamid' means 'the constant/everlasting', 've-hapesha' means 'and the transgression', 'shomem' means 'desolating' or 'destroying', 'tet' means 'give', 've-kodesh' means 'and holy', 've-tsava' means 'and host/army', 'mirmas' means 'ruin' or 'destruction'.
[DAN.8.14] And he said to me, 'until evening, morning, two thousand three hundred, and we shall be sanctified holy.' [§]
Vayomer elai ad erev boker alpayim u'shlosh meot ve'nitztak kodesh.
'Vayomer' means 'And he said', 'elai' means 'to me', 'ad' means 'until', 'erev' means 'evening', 'boker' means 'morning', 'alpayim' means 'two thousand', 'u'shlosh' means 'and three', 'meot' means 'hundred', 've'nitztak' means 'and we shall be justified or sanctified', 'kodesh' means 'holy'.
[DAN.8.15] And when I, Daniel, had seen the vision, I sought understanding, and behold there stood before me as the appearance of a man. [§]
vayhi bir'oti ani Daniel et-hachazon vaavakshe binah vehineh omed lenegdi ke-mareh-gever.
'vayhi' means 'and it was'; 'bir'oti' means 'when I saw'; 'ani' means 'I'; 'Daniel' is the name Daniel; 'et-hachazon' means 'the vision'; 'vaavakshe' means 'and I sought'; 'binah' means 'understanding'; 'vehineh' means 'and behold'; 'omed' means 'standing'; 'lenegdi' means 'before me'; 'ke-mareh-gever' means 'like the appearance of a man'.
[DAN.8.16] And I heard the voice of a man between ulai; and he called and said, Gabriel, understand to bring forth the vision. [§]
va'eshema kol-adam bein ulai vayikra vayomer Gavriel haven lehalaz et-hamar'eh.
'va'eshema' means 'and I heard', 'kol-adam' means 'voice of man', 'bein' means 'between', 'ulai' is an uncertain term possibly meaning 'perhaps' or a proper name, 'vayikra' means 'and he called', 'vayomer' means 'and he said', 'Gavriel' is the proper name Gabriel, 'haven' (from the root H-V-N) means 'understand', 'lehalaz' is an unclear verb that may convey 'to bring forth' or 'to present', 'et-hamar'eh' means 'the vision' (the thing seen).
[DAN.8.17] And he came near me, and when he came I was terrified and I fell on my face; and he said to me, 'Understand, son of man, for at the time of the end the vision.' [§]
Va-ya-vo et-zel am-di u-ve-vo ni-va-ti va-e-p'la al-pa-nay va-yo-mer e-lai ha-ven ben-a-dam ki le-et kets he-cha-zon.
'Va-ya-vo' means 'and he came', 'et-zel' means 'near' or 'beside', 'am-di' means 'me standing', 'u-ve-vo' means 'when he came', 'ni-va-ti' means 'I was terrified', 'va-e-p'la' means 'and I fell', 'al-pa-nay' means 'on my face', 'va-yo-mer' means 'and he said', 'e-lai' means 'to me', 'ha-ven' means 'understand', 'ben-a-dam' means 'son of man', 'ki' means 'for', 'le-et' means 'at the time of', 'kets' means 'end', 'he-cha-zon' means 'the vision' (prophecy).
[DAN.8.18] And when he spoke with me I fell asleep upon my face on the earth, and he touched me and he set me up on my standing. [§]
uve-dab'ro immi nirdamti al-panay artzah vayiga bi vayya'amideni al-amdi.
'uve-dab'ro' means 'and when he spoke', 'immi' means 'with me', 'nirdamti' means 'I fell asleep', 'al-panay' means 'upon my face', 'artzah' means 'the ground' or 'earth', 'vayiga' means 'and he touched', 'bi' means 'me', 'vayya'amideni' means 'and he set me up' or 'made me stand', 'al-amdi' means 'upon my standing' or 'on my feet'.
[DAN.8.19] And he said, Behold, I will inform you of what shall happen at the end of the wrath, for the appointed end. [§]
Vayomer hineni modiecha et asher yihyeh beacharit hazzaam ki lemoed ketz.
'Vayomer' means 'and he said', 'hineni' means 'behold, I am', 'modiecha' means 'I will inform you', 'et' is a direct object marker, 'asher' means 'that which', 'yihyeh' means 'will be' or 'shall happen', 'beacharit' means 'at the end', 'hazzaam' means 'the wrath' (anger), 'ki' means 'because/for', 'lemoed' means 'for the appointed time', 'ketz' means 'the end'.
[DAN.8.20] the ram which you saw, the horned one, the kings of Media and Persia. [§]
ha-ayil asher ra'ita ba'al haqeranayim malkei madi u-faras.
'ha-ayil' means 'the ram', 'asher' means 'that/which', 'ra'ita' means 'you saw', 'ba'al' means 'owner' or 'one who has', combined with 'haqeranayim' (the horns) to mean 'the horned one', 'malkei' means 'kings of', 'madi' means 'Media', and 'u-faras' means 'and Persia'.
[DAN.8.21] And the horned goat, king of Javan, and the great horn which is between his eyes; he is the first king. [§]
vehatzapir hashair melek yavan vehakeren hagdola asher bein einav hu hamelek harishon.
've' means 'and', 'hatzapir' means 'the horn' (or 'horned'), 'hashair' means 'the goat', 'melek' means 'king', 'yavan' means 'Javan', 've' again means 'and', 'hakeren' means 'the horn', 'hagdola' means 'the great', 'asher' means 'which/that', 'bein' means 'between', 'einav' means 'his eyes', 'hu' means 'he', 'hamelek' means 'the king', 'harishon' means 'the first'.
[DAN.8.22] And the broken one, and she stood four under her, four queens from a nation will stand, and not by his power. [§]
veha-nishberet va-ta'amodna arba tachteha arba malkuyot migoy yaamodna ve lo becho.
'veha-nishberet' means 'and the broken (feminine singular)'; 'va-ta'amodna' means 'and she stood'; 'arba' means 'four'; 'tachteha' means 'under her'; the second 'arba' repeats 'four'; 'malkuyot' means 'kings' in the feminine plural, i.e., 'queens'; 'migoy' means 'from a nation'; 'yaamodna' means 'will stand'; 've lo' means 'and not'; 'becho' means 'by his power'.
[DAN.8.23] And at the end of their kingdom, as at the end the transgressors, a strong‑faced king will stand and will understand riddles. [§]
u'veacharit malkhutam kehatem haposhim yaamod melech azpanim umevin chidot.
'u'veacharit' means 'and at the end', 'malkhutam' means 'their kingdom', 'kehatem' means 'as at the end' (a literal rendering of the phrase), 'haposhim' means 'the transgressors', 'yaamod' means 'will stand', 'melech' means 'king', 'azpanim' means 'strong‑faced', 'umevin' means 'and will understand', 'chidot' means 'riddles'.
[DAN.8.24] And his strength is powerful, not by his own power, and he will destroy wonders, and he will succeed, and he will do, and he will destroy the mighty and the holy people. [§]
veatzam kocho velo bekoho ve niflaot yashchit ve hatzlich ve asa ve hishchit atacumim ve am kedoshim.
've' means 'and', 'atzam' means 'strength' or 'firmness', 'kocho' means 'his power', 'velo' means 'not', 'bekoho' means 'by his power', 've' again means 'and', 'niflaot' means 'wonders' or 'marvels', 'yashchit' means 'he will destroy', 've' means 'and', 'hatzlich' means 'he will succeed' or 'prosper', 've' means 'and', 'asa' means 'he will do' or 'make', 've' means 'and', 'hishchit' means 'he will destroy' (a repeat for emphasis), 'atcumim' means 'the mighty' or 'strong ones', 've' means 'and', 'am' means 'people', 'kedoshim' means 'holy'.
[DAN.8.25] And upon his wisdom, and his success by deception is in his hand, and in his heart he will magnify, and in peace he will destroy many, and upon the chief of chiefs he will stand, and with no hand he will be broken. [§]
ve'al sikhalo vehitzliach mirmah beyado uvilvavo yagdil uvshalva yashchit rabim ve'al sar sarim yaamod uvefess yad yishaver.
've'al' means 'and upon', 'sikhalo' means 'his wisdom/understanding', 'vehitzliach' means 'and he will succeed/prosper', 'mirmah' means 'deception', 'beyado' means 'in his hand', 'uvilvavo' means 'and in his heart', 'yagdil' means 'he will magnify/grow', 'uvshalva' means 'and in tranquility/peace', 'yashchit' means 'he will destroy', 'rabim' means 'many', 've'al sar sarim' means 'and upon the chief of chiefs', 'yaamod' means 'he will stand', 'uvefess' means 'with no/without', 'yad' means 'hand', 'yishaver' means 'he will be broken/shattered'.
[DAN.8.26] And the appearance of the evening and the morning which is said it is truth and you close the vision because for many days. [§]
u-mareh ha-ereb ve-haboker asher neemar emet hu ve-atah setom ha-chozon ki le-yamim rabbim.
'u' means 'and', 'mareh' means 'appearance' or 'vision', 'ha-ereb' means 'the evening', 've' means 'and', 'haboker' means 'the morning', 'asher' means 'which', 'neemar' means 'is said', 'emet' means 'truth', 'hu' means 'it is', 've' means 'and', 'atah' means 'you', 'setom' means 'close' or 'seal', 'ha-chozon' means 'the vision', 'ki' means 'because', 'le-yamim' means 'for days', 'rabbim' means 'many'.
[DAN.8.27] And I Daniel became and I inherited days and I rose and I do the work of the king and I was amazed at the sight and there is no understanding. [§]
va-ani Daniyel niheiti ve-necheleti yamim va-akuum va-e'eseh et-melechet ha-melekh va-esh-tomeim al-hamar'eh ve-ein mevin
'va-ani' means 'and I', with 'va' as a conjunction meaning 'and' and 'ani' meaning 'I'; 'Daniyel' is the personal name Daniel; 'niheiti' means 'I became' or 'I was'; 've-necheleti' means 'and I inherited' ('ve' = and, 'nechelet' = inherited); 'yamim' means 'days'; 'va-akuum' means 'and I rose' ('akuum' = I rose); 'va-e'eseh' means 'and I will do' ('e'eseh' = I will do); 'et-melechet' is the direct object marker 'et' plus 'melechet' meaning 'work'; 'ha-melekh' means 'the king'; 'va-esh-tomeim' means 'and I was amazed' ('esh-tomeim' = I was amazed); 'al-hamar'eh' means 'at the sight' ('al' = at, 'hamar'eh' = the sight); 've-ein mevin' means 'and there is no understanding' ('ve' = and, 'ein' = there is no, 'mevin' = understanding).
DAN.9
[DAN.9.1] In the first year of Darius, son of Ahasuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans. [§]
bishnat ahat leDaryavesh ben-Ahashverosh mizera Madi asher hameleach al malkut kasdim.
'bishnat' means 'in the year of', 'ahat' means 'one' (feminine, indicating first), 'leDaryavesh' means 'of Darius', 'ben-Ahashverosh' means 'son of Ahasuerus', 'mizera' means 'seed of' or 'of the lineage of', 'Madi' means 'the Medes', 'asher' means 'who', 'hameleach' means 'reigned', 'al' means 'over', 'malkut' means 'kingdom', 'kasdim' means 'the Chaldeans'.
[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 fill Jerusalem with swords for seventy years. [§]
Bishnat achat lemalcho ani Daniyel binoti basfarim mispar hashanim asher haya dvar Yahveh el Yirmiyah hanavi lemaló lecharvot Yerushalayim shivim shana.
'Bishnat' means 'in the year', 'achat' means 'one', 'lemalcho' means 'of his reign', 'ani' means 'I', 'Daniyel' is the name Daniel, 'binoti' means 'I understood', 'basfarim' means 'in the books', 'mispar' means 'the number', 'hashanim' means 'of years', 'asher' means 'that', 'haya' means 'was', 'dvar Yahveh' means 'the word of Yahveh' (YHVH rendered literally as Yahveh), 'el' means 'to', 'Yirmiyah' is the name Jeremiah, 'hanavi' means 'the prophet', 'lemaló' means 'to fill', 'lecharvot' means 'with swords', 'Yerushalayim' is Jerusalem, 'shivim' means 'seventy', 'shana' means 'years'.
[DAN.9.3] And I will give my face to the Lord God to seek prayer and supplications in fasting, silence, and ashes. [§]
Va'etnah et-fanay el-Adonai haElohim levakesh tefillah ve-tachanunim be-tzum ve-saq va-efer.
'Va'etnah' means 'and I will give', 'et-fanay' means 'my face', 'el-Adonai' means 'to the Lord', 'haElohim' means 'the God', 'levakesh' means 'to seek', 'tefillah' means 'prayer', 've-tachanunim' means 'and supplications', 'be-tzum' means 'in fasting', 've-saq' means 'and silence', 'va-efer' means 'and ashes'.
[DAN.9.4] and I prayed to Yahveh my God and I gave thanks and I said, Please my Lord the God the Great and the Awesome, Keeper of the covenant and the mercy for those who love Him and for those who keep His commandments. [§]
va'etpalala laYHVH Elohai va'etuvadeh va'omrah ana Adonai haEl haGadol vehaNora shomer haBrit vehaChesed leohavav uleshomrei mitzvotav.
'va'etpalala' means 'and I prayed', 'laYHVH' means 'to Yahveh', 'Elohai' means 'my God', 'va'etuvadeh' means 'and I gave thanks', 'va'omrah' means 'and I said', 'ana' means 'please', 'Adonai' means 'my Lord', 'haEl' means 'the God', 'haGadol' means 'the Great', 'vehaNora' means 'and the Awesome', 'shomer' means 'Keeper', 'haBrit' means 'the covenant', 'vehaChesed' means 'and the mercy', 'leohavav' means 'for those who love Him', 'uleshomrei' means 'and for those who keep', 'mitzvotav' means 'His commandments'.
[DAN.9.5] We have sinned and we have been guilty, and we have acted wickedly and rebelled, and we have strayed from your commandments and from your judgments. [§]
Chata'nu ve'avinu vehirshanu umaradnu vesor mimitsvotekha umimishpateikha.
'Chata'nu' means 'we have sinned', from the root chata (to miss the mark). 'Ve'avinu' means 'and we have been guilty/iniquitous', from av (guilt). 'Vehirshanu' means 'and we have acted wickedly', from rasha (wicked). 'Umaradnu' means 'and we have rebelled', from marad (to rebel). 'Vesor' means 'and we have turned aside/strayed', from sor (to turn aside). 'Mimitsvotekha' means 'from your commandments', with mitsvot (commandments) and the suffix -ekha (your). 'U'mimishpateikha' means 'and from your judgments', with mishpat (judgment) and -ekha (your).
[DAN.9.6] And we did not listen to Yahveh's servants the prophets who spoke in Yahveh's name to our kings, our princes and our fathers, and to all the people of the earth. [§]
ve lo shamanu el avadeikha hanviim asher dibru beshimkha el melakhenu sareinu veavotenu ve el kol am haaretz
've' means 'and', 'lo' means 'not', 'shamanu' means 'we listened' (negative), 'el' means 'to', 'avadeikha' means 'your servants', 'hanviim' means 'the prophets', 'asher' means 'who', 'dibru' means 'spoke', 'beshimkha' means 'in your name' (here referring to Yahveh), 'el' means 'to', 'melakhenu' means 'our kings', 'sareinu' means 'our princes', 'veavotenu' means 'and our fathers', 've' means 'and', 'el' means 'to', 'kol' means 'all', 'am' means 'people', 'haaretz' means 'the earth'.
[DAN.9.7] To you, my Lord, the righteousness, and to us the humiliation of the face as this day for a man of Judah and for the inhabitants of Jerusalem and for all Israel, the near and the far, in all the lands which you have driven there, in their ascent which they have risen upon you. [§]
Lecha adonai hatzedakah ve-lanu boshet hapanim ka-yom hazeh le'ish yehudah u-leyoshve yerushalayim u-lekhol-yisrael hak'rovim ve-harchokim be-khol ha'aretzot asher hiddachtam sham be-ma'alam asher ma'alu-bach.
'Lecha' means 'to you', 'adonai' means 'my Lord' (the literal translation of the divine name Adonai), 'hatzedakah' means 'the righteousness', 've-lanu' means 'and to us', 'boshet' means 'shame' or 'humiliation', 'hapanim' means 'the face(s)', 'ka-yom' means 'as the day', 'hazeh' means 'this', 'le'ish' means 'to a man', 'yehudah' means 'Judah', 'u-leyoshve' means 'and to the inhabitants', 'yerushalayim' means 'Jerusalem', 'u-lekhol-yisrael' means 'and to all Israel', 'hak'rovim' means 'the near ones', 've-harchokim' means 'and the far ones', 'be-khol ha'aretzot' means 'in all the lands', 'asher' means 'which', 'hiddachtam' means 'you have driven them', 'sham' means 'there', 'be-ma'alam' means 'in their ascent', 'asher' again means 'which', 'ma'alu-bach' means 'they have risen upon you'.
[DAN.9.8] Yahveh, to us, the shame of the faces, to our kings, to our princes, and to our fathers, who have sinned against you. [§]
Yahveh lanu boshet hapanim limlacheinu lesareinu velaavoteinu asher chatanu lach.
'Yahveh' means the personal name of God YHVH. 'lanu' means 'to us' or 'for us'. 'boshet' means 'shame' (a noun). 'hapanim' means 'the faces' (plural). 'limlacheinu' means 'to our kings'. 'lesareinu' means 'to our princes' (or 'to our rulers'). 'velaavoteinu' means 'and to our fathers' (our ancestors). 'asher' means 'who' or 'that'. 'chatanu' means 'we have sinned'. 'lach' means 'against you' (singular masculine).
[DAN.9.9] to my Lord our the Gods the mercies and the forgiving because we rebelled in Him. [§]
L'Adonai Eloheinu haRachamim vehaSlihot ki maradnu bo.
'L'Adonai' means 'to my Lord' ('Adonai' = 'my Lord' with the preposition 'to'); 'Eloheinu' means 'our the Gods' ('Elohim' = 'the Gods', with the possessive suffix 'our'); 'haRachamim' means 'the mercies' (literally 'the merciful ones'); 'vehaSlihot' means 'and the forgiving' (literally 'and the pardons'); 'ki' means 'because'; 'maradnu' means 'we rebelled'; 'bo' means 'in Him' or 'against Him'.
[DAN.9.10] And we did not hear by the voice of Yahveh our Gods to walk in his teachings which he gave to us by the hand of his servants the prophets. [§]
ve-lo sha-ma-nu be-col Yahveh Eloheinu la-le-chet be-to-rotav a-sher na-tan le-fane-nu be-yad a-va-dav ha-ne-vi-im.
've-lo' means 'and not', 'sha-ma-nu' means 'we heard', 'be-col' means 'by the voice', 'Yahveh' is the literal form of YHVH, 'Eloheinu' means 'our the Gods' (our Gods), 'la-le-chet' means 'to walk', 'be-to-rotav' means 'in his teachings', 'a-sher' means 'which', 'na-tan' means 'he gave', 'le-fane-nu' means 'to us', 'be-yad' means 'by the hand of', 'a-va-dav' means 'his servants', 'ha-ne-vi-im' means 'the prophets'.
[DAN.9.11] And all Israel have passed over your Torah and turned away without listening to your voice, and the curse and the oath which is written in the Torah of Moses, servant of the Gods, because we have sinned against it. [§]
vechol Yisrael avru et-toratekha ve-sor levilti shemoa bekolkha vattitach aleinu ha'alah ve-hashvuah asher katuvah beTorat Moshe eved haElohim ki chatanu lo.
'vechol' means 'and all', 'Yisrael' means 'Israel', 'avru' means 'have passed over', 'et-toratekha' means 'your Torah' (Torah + your), 've-sor' means 'and turned away', 'levilti' means 'without', 'shemoa' means 'listening', 'bekolkha' means 'to your voice', 'vattitach' means 'and it fell upon', 'aleinu' means 'upon us', 'ha'alah' means 'the curse', 've-hashvuah' means 'and the oath', 'asher' means 'that/which', 'katuvah' means 'is written', 'beTorat' means 'in the Torah of', 'Moshe' means 'Moses', 'eved' means 'servant', 'haElohim' means 'the Gods' (literal translation of Elohim), 'ki' means 'because', 'chatanu' means 'we have sinned', 'lo' means 'against him/it'. The divine name 'haElohim' is rendered literally as 'the Gods' per the translation rule.
[DAN.9.12] And he established his words which he spoke concerning us and concerning our judges who judged us to bring upon us great evil that was not done under all the heavens as was done in Jerusalem. [§]
Vayakem et-d'varav asher-diber alenu ve'al shoftenu asher shefatnu le-havi alenu ra'ah gedolah asher lo-ne'eset tachat kol-hashamayim ka'asher ne'eset birushalayim.
'Vayakem' means 'and he established', 'et' is the direct object marker, 'd'varav' means 'his words', 'asher' means 'which', 'diber' means 'he spoke', 'alenu' means 'concerning us', 've'al' means 'and concerning', 'shoftenu' means 'our judges', 'asher' again 'who', 'shefatnu' means 'judged us', 'le-havi' means 'to bring', 'alenu' again 'upon us', 'ra'ah' means 'evil', 'gedolah' means 'great', 'asher' again 'which', 'lo' means 'not', 'ne'eset' means 'was done', 'tachat' means 'under', 'kol' means 'all', 'hashamayim' means 'the heavens', 'ka'asher' means 'as', 'ne'eset' again 'was done', 'birushalayim' means 'in Jerusalem'.
[DAN.9.13] As it is written in the law of Moses, all this evil has come upon us and we have not turned the face of Yahveh, our the Gods, to return from our iniquity and to become wise in your truth. [§]
ka'asher katuv betorat Moshe et kol ha'ra'ah hazot ba'ah aleinu velo chilinu et-p'nei Yahveh Eloheinu lashuv me'avoneinu u'lehaskil ba'amitecha.
'ka'asher' means 'as' or 'just as', 'katuv' means 'it is written', 'betorat' means 'in the law of', 'Moshe' is the name 'Moses', 'et' is a direct object marker, 'kol' means 'all', 'ha'ra'ah' means 'the evil' or 'the bad thing', 'hazot' means 'this', 'ba'ah' means 'has come', 'aleinu' means 'upon us', 'velo' means 'and not', 'chilinu' means 'we have turned' or 'we have faced', 'et-p'nei' means 'the face of', 'Yahveh' is the literal translation of the divine name YHWH, 'Eloheinu' combines 'Elohim' (translated literally as 'the Gods') with the possessive suffix meaning 'our', thus 'our the Gods', 'lashuv' means 'to return', 'me'avoneinu' means 'from our iniquity', 'u'lehaskil' means 'and to become wise' or 'to understand', 'ba'amitecha' means 'in your truth'.
[DAN.9.14] And Yahveh turned his face upon the evil and brought it upon us because righteous Yahveh our the Gods are upon all his deeds that he made and we did not hear his voice. [§]
Vayishkod Yahveh al-hara'ah vayvi'ehah alenu ki-tzadik Yahveh Eloheinu al kol ma'asav asher asah velo shama'nu beqolo.
'Vayishkod' means 'and turned his face', 'Yahveh' means the divine name YHVH, 'al' means 'upon', 'hara'ah' means 'the evil', 'vayvi'ehah' means 'and brought it', 'alenu' means 'upon us', 'ki' means 'because', 'tzadik' means 'righteous', 'Yahveh' again the divine name, 'Eloheinu' means 'our the Gods', 'al' again 'upon', 'kol' means 'all', 'ma'asav' means 'his deeds', 'asher' means 'that', 'asah' means 'he did/made', 'velo' means 'and not', 'shama'nu' means 'we heard', 'beqolo' means 'in his voice'.
[DAN.9.15] Now my Lord our Gods who you brought out your people from the land Egypt with a strong hand and you made for yourself a name as of this day we have sinned we have acted wickedly. [§]
ve'atah adonai eloheinu asher hotzeta et-ammeka me'eretz mitzrayim beyad chazakah vata'as-lekha shem kayom hazeh chatanu rashanu.
've'atah' means 'now', 'adonai' means 'my Lord', 'eloheinu' means 'our Gods', 'asher' means 'who', 'hotzeta' means 'you brought out', 'et-ammeka' means 'your people', 'me'eretz' means 'from the land', 'mitzrayim' means 'Egypt', 'beyad' means 'with a hand', 'chazakah' means 'strong', 'vata'as-lekha' means 'and you made for yourself', 'shem' means 'a name', 'kayom' means 'as of the day', 'hazeh' means 'this', 'chatanu' means 'we have sinned', 'rashanu' means 'we have acted wickedly'.
[DAN.9.16] My Lord, as in all your righteousness, please settle your wrath and fervor from your city Jerusalem, the holy mountain of yours, for in our sins and the sins of our ancestors Jerusalem and your people are a disgrace to all our surroundings. [§]
Adonai kechol-tzidkotecha yashav-na afkha vachamatcha me'ircha Yerushalem har-kadishecha ki ba'chatenu u'va'avonot avotenu Yerushalem ve'amkha lecherpa lechol sevivotenu.
'Adonai' means 'my Lord', 'kechol' means 'as all', 'tzidkotecha' means 'your righteousness', 'yashav-na' means 'please settle', 'afkha' means 'your wrath', 'vachamatcha' means 'and your fervor', 'me'ircha' means 'from your city', 'Yerushalem' is the proper name Jerusalem, 'har-kadishecha' means 'the holy mountain (of yours)', 'ki' means 'for', 'ba'chatenu' means 'in our sins', 'u'va'avonot' means 'and in the sins', 'avotenu' means 'of our ancestors', 've'amkha' means 'and your people', 'lecherpa' means 'to disgrace', 'lechol' means 'to all', 'sevivotenu' means 'our surroundings'.
[DAN.9.17] Now hear, our God, the prayer of Your servant and his petitions, and cause Your face to shine upon Your sanctuary, the heavens, for my Lord. [§]
ve'atah shema Eloheinu el-tefilat avdecha ve'el-tachanunav veha'er panecha al-mikdashcha hashamem lema'an Adonai.
've'atah' means 'and now', 'shema' means 'listen' or 'hear', 'Eloheinu' means 'our God', 'el-tefilat' means 'to the prayer of', 'avdecha' means 'your servant', 've'el-tachanunav' means 'and to his petitions', 'veha'er' means 'and cause to shine', 'panecha' means 'your face', 'al-mikdashcha' means 'upon your sanctuary', 'hashamem' means 'the heavens', 'lema'an' means 'for the sake of', and 'Adonai' means 'my Lord'.
[DAN.9.18] Turn, my God, your ear and hear; open your eyes and see our oppression, and the city that is called your name upon it, for not because of our righteousness we bring our petitions before you, but because of your abundant mercies. [§]
Hatteh Elohai aznecha ushma pekachah eynaycha u-re'eh shomemoteinu veha'ir asher-nikra shimkha al-iyah ki lo al-tsidkoteinu anachnu mapilim tachanuneinu lefanekha ki al-rahamkha harabim.
'Hatteh' means 'turn', 'Elohai' means 'my God', 'aznecha' means 'your ear', 'ushma' means 'and hear', 'pekachah' means 'open', 'eynaycha' means 'your eyes', 'u-re'eh' means 'and see', 'shomemoteinu' means 'our oppression', 'veha'ir' means 'and the city', 'asher-nikra' means 'that is called', 'shimkha' means 'your name', 'al-iyah' means 'upon it', 'ki' means 'because', 'lo' means 'not', 'al-tsidkoteinu' means 'because of our righteousness', 'anachnu' means 'we', 'mapilim' means 'bring down' or 'lay before', 'tachanuneinu' means 'our petitions', 'lefanekha' means 'before you', 'al-rahamkha' means 'because of your mercies', 'harabim' means 'abundant'.
[DAN.9.19] My Lord listen, my Lord forgive, my Lord turn back and do, do not delay for your sake, my God, because your name is called upon your city and upon your people. [§]
Adoni shema Adoni selacha Adoni hakashivah vease al-teachar lemaanecha Elohai ki shemka nikra al irka veal amekha.
'Adoni' means 'my Lord', 'shema' means 'listen', 'selacha' means 'forgive', 'hakashivah' means 'turn back' or 'respond', 'vease' means 'and do', 'al-teachar' means 'do not delay', 'lemaanecha' means 'for your sake', 'Elohai' means 'my God', 'ki' means 'because', 'shemka' means 'your name', 'nikra' means 'is called', 'al' means 'upon', 'irka' means 'your city', 'veal' means 'and upon', 'amekha' means 'your people'.
[DAN.9.20] And still I am speaking and praying and confessing my sin and the sin of my people Israel, and I lay my petition before Yahveh my God on the holy mountain, my God. [§]
ve'od ani medaber u'mitpalel u'mitvadeh chatati ve'chatat ami Yisrael u'mapil techinati lifnei Yahveh Elohai al har-kodesh Elohai.
've'od' means 'and still', 'ani' means 'I', 'medaber' means 'am speaking', 'u'mitpalel' means 'and praying', 'u'mitvadeh' means 'and confessing', 'chatati' means 'my sin', 've'chatat' means 'and the sin', 'ami' means 'of my people', 'Yisrael' means 'Israel', 'u'mapil' means 'and I lay', 'techinati' means 'my petition', 'lifnei' means 'before', 'Yahveh' is the literal translation of YHVH, 'Elohai' means 'my God' (with 'El' rendered as 'God'), 'al' means 'on', 'har' means 'the mountain', 'kodesh' means 'holy', and the final 'Elohai' repeats 'my God'. The divine name YHVH is rendered as 'Yahveh' per the given rule, and 'Elohai' is rendered as 'my God' using the literal translation of 'El' as 'God'.
[DAN.9.21] And still I am speaking in prayer, and the man Gabriel, whom I saw in a vision at the beginning, raised on a feather, touching me as at the time of the evening offering. [§]
veod ani medaber batpilah vehaish Gavriel asher raiti bechazon batkhila muaf biaf nogea elai ke'et minchat-erev.
'veod' means 'still' or 'again'; 'ani' means 'I'; 'medaber' means 'am speaking'; 'batpilah' means 'in prayer'; 'vehaish' means 'and the man'; 'Gavriel' is a proper name meaning 'God is my strength' (with 'el' meaning 'God'); 'asher' means 'who'; 'raiti' means 'I saw'; 'bechazon' means 'in a vision'; 'batkhila' means 'at the beginning'; 'muaf' means 'raised' or 'lifted'; 'biaf' means 'on a feather'; 'nogea' means 'touching' or 'striking'; 'elai' means 'to me'; 'ke'et' means 'as at the time of'; 'minchat-erev' means 'evening offering'.
[DAN.9.22] And he explained and he spoke with me and said, Daniel, now I have come out to give you understanding. [§]
Vayaben vayedabber imi vayomer Daniel atah yatsati lehashkilka bina.
'Vayaben' means 'and he explained', 'vayedabber' means 'and he spoke', 'imi' means 'with me', 'vayomer' means 'and he said', 'Daniel' is the name 'Daniel', 'atah' means 'now', 'yatsati' means 'I have come out' or 'I have gone out', 'lehashkilka' means 'to make you wise' or 'to give you understanding', 'bina' means 'understanding' or 'wisdom'.
[DAN.9.23] At the beginning of your petitions a word went out, and I came to proclaim that you are delightful, and discern in the word and understand in the vision. [§]
bitchilat tachanunecha yatsa davar vaani bati lehegid ki chamudot atah ubin badavar vehaben bammareh.
'bitchilat' means 'at the beginning of', 'tachanunecha' means 'your petitions', 'yatsa' means 'went out', 'davar' means 'word', 'vaani' means 'and I', 'bati' means 'came', 'lehegid' means 'to proclaim', 'ki' means 'that', 'chamudot' means 'pleasantness' or 'delight', 'atah' means 'you', 'ubin' means 'and discern', 'badavar' means 'in the word', 'vehaben' means 'and understand', 'bammareh' means 'in the vision'.
[DAN.9.24] Seventy weeks are cut upon your people and upon your holy city, to finish the transgression, to seal sins, to atone for iniquity, to bring everlasting righteousness, to seal a vision and a prophet, and to play holy things. [§]
shavuim shivim nechtach al ammecha ve al ir kadeshecha lechalea hapesha ulechatem chattaot ulekaper avon ulehavi tzedek olamim velachtom chazon venavi ve limshoch qodesh qadashim.
'shavuim' means 'weeks'; 'shivim' means 'seventy'; 'nechtach' means 'are cut' or 'are divided'; 'al' means 'upon'; 'ammecha' means 'your people'; 've' means 'and'; 'ir' means 'city'; 'kadeshecha' means 'your holy (city)'; 'lechalea' means 'to finish' or 'to bring to an end'; 'hapesha' means 'the transgression'; 'ulechatem' means 'and to seal'; 'chattaot' means 'sins'; 'ulekaper' means 'and to atone for'; 'avon' means 'iniquity'; 'ulehavi' means 'and to bring'; 'tzedek' means 'righteousness'; 'olamim' means 'everlasting' or 'forever'; 'velachtom' means 'and to seal'; 'chazon' means 'a vision'; 'venavi' means 'and a prophet'; 've limshoch' means 'and to play' or 'to make music'; 'qodesh' means 'holy'; 'qadashim' means 'holy things' (plural).
[DAN.9.25] And you shall know and you shall understand from a finding of a word to return and to build Jerusalem until the Messiah, a leader, seven weeks and sixty weeks and two you will return and it will be built a street and a furnace and in the crushing of the times. [§]
ve-teda ve-tas'kel min-motsa davar le-hashiv ve-libnot Yerushalayim ad-Mashiach nagid shavuim shiva ve-shavuim shishim u-shnayim tashuv ve-nivnetah rechov ve-charutz u-betzok ha-itim.
've' means 'and', 'teda' means 'you shall know', 'tas'kel' means 'you shall understand', 'min' means 'from', 'motsa' means 'a finding', 'davar' means 'a word' or 'thing', 'lehashiv' means 'to return', 've-libnot' means 'and to build', 'Yerushalayim' means 'Jerusalem', 'ad' means 'until', 'Mashiach' means 'Messiah', 'nagid' means 'leader', 'shavuim' means 'weeks', 'shiva' means 'seven', the second 'shavuim' again means 'weeks', 'shishim' means 'sixty', 'u-shnayim' means 'and two', 'tashuv' means 'you will return', 've-nivnetah' means 'and it will be built', 'rechov' means 'a street', 've-charutz' means 'and a furnace' or 'burner', 'u-betzok' means 'in the crushing' or 'in the pressing', 'ha-itim' means 'the times'.
[DAN.9.26] And after the weeks sixty and two, the Messiah will be cut off and there is none for him; and the city and the holy place will destroy a people, a ruler who is coming, and its end in the flood, and until the end of war, cut off desolations. [§]
ve'acharei hashavu'im shishim u'sh'nayim yikkaret mashiach ve'ein lo ve'ha'ir ve'hakodesh yashchit am nagid habba ve'kitz'o bash'eteph ve'ad ketz milchamah necheretzet shomemot.
've'acharei' means 'and after', 'hashavu'im' means 'the weeks', 'shishim' means 'sixty', 'u'sh'nayim' means 'and two', 'yikkaret' means 'will be cut off', 'mashiach' means 'Messiah', 've'ein' means 'and there is not', 'lo' means 'for him', 've'ha'ir' means 'and the city', 've'hakodesh' means 'and the holy (place)', 'yashchit' means 'will destroy', 'am' means 'people', 'nagid' means 'ruler', 'habba' means 'the coming', 've'kitz'o' means 'and its end', 'bash'eteph' means 'in the flood/overflow', 've'ad' means 'and until', 'ketz' means 'end', 'milchamah' means 'war', 'necheretzet' means 'cut off, severed', 'shomemot' means 'desolations'.
[DAN.9.27] And he will make a covenant for the many, a week of one, and half of the week he will cause a sacrifice and an offering, and upon the wing of the defiled he will smolder, and until its completion and being cast out it will be thrown upon the sky. [§]
vehegvir berit larabbim shavua echad vachatsi hashavua yasbith zevach uminchah ve'al knaf shikkutzim meshomem ve'ad-kalah venaheratsa titach al-shomem
'vehegvir' means 'and he will strengthen', 'berit' means 'covenant', 'larabbim' means 'for the many', 'shavua' means 'week' or 'appointed period', 'echad' means 'one', 'vachatsi' means 'and half', 'hashavua' means 'the week', 'yasbith' means 'he will cause to cease' or 'make an end', 'zevach' means 'sacrifice', 'uminchah' means 'and offering', 've'al' means 'and upon', 'knaf' means 'wing', 'shikkutzim' means 'defiled ones', 'meshomem' means 'he will smolder', 've'ad-kalah' means 'until completion', 'venaheratsa' means 'and being cast out', 'titach' means 'will be thrown', 'al-shomem' means 'upon the sky'.
DAN.10
[DAN.10.1] In the third year of King Cyrus of Persia a thing was revealed to Daniel, whose name was called Belshazzar, and the truth of the thing, and a great army, and he understood the thing, and he understood it in a vision. [§]
bishnat shalosh lekhoresh melek paras davar nigla le-daniel asher-nikra shmo beltshazazar veemet hadavar ve-tsava gadol u-bin et-hadavar u-bina lo bamare.
"bishnat" means "in the year of", "shalosh" means "three", "lekhoresh" means "to Cyrus", "melek" means "king", "paras" means "Persia", "davar" means "thing" or "matter", "nigla" means "was revealed" or "uncovered", "le-daniel" means "to Daniel", "asher-nikra" means "whose name was called", "shmo" means "his name", "beltshazazar" is the personal name "Belshazzar", "veemet" means "and the truth", "hadavar" means "of the thing", "ve-tsava" means "and an army", "gadol" means "great", "u-bin" means "and understood", "et-hadavar" means "the thing", "u-bina" means "and he understood", "lo" means "to him", "bamare" means "in the vision".
[DAN.10.2] In those days I, Daniel, was mourning for three weeks. [§]
Ba-yamim ha-hem ani Daniyel hayiti mitabel shlosha shavuim yamim.
'Ba-yamim' means 'in the days', 'ha-hem' means 'those', together 'Ba-yamim ha-hem' means 'in those days'. 'Ani' means 'I', 'Daniyel' is the name Daniel. 'Hayiti' means 'I was', 'mitabel' means 'mourning' (a reflexive verb). The phrase 'shlosha shavuim yamim' is an idiom meaning 'three weeks' (literally 'three weeks days', i.e., a period of three weeks).
[DAN.10.3] I have not eaten bread of delicacies, and meat and wine have not come to my mouth, nor have I swallowed drink, until the full three weeks of days. [§]
lechem chamu'dot lo achalti uvasar vayayin lo-ba el-pi ve-sokh lo-sakhti ad-meloat shloshet shavuim yamim.
'lechem' means 'bread', 'chamu'dot' means 'delicacies', 'lo' means 'not', 'achalti' means 'I ate', 'uvasar' means 'and meat', 'vayayin' means 'and wine', 'lo-ba' means 'did not come', 'el-pi' means 'to my mouth', 've-sokh' means 'and drink', 'lo-sakhti' means 'I did not swallow', 'ad' means 'until', 'meloat' means 'fullness' or 'completion', 'shloshet' means 'three', 'shavuim' means 'weeks', 'yamim' means 'days'.
[DAN.10.4] And on the twentieth day of the first month I was on the bank of the great river; he was Chiddakel. [§]
Uve yom esrim ve'arba'ah la chodesh harishon va'ani hayiti al yad hanahar hagadol hu chiddakel.
'Uve yom' means 'and on the day', 'esrim' means 'twenty', 've'arba'ah' means 'and four', 'la chodesh' means 'of the month', 'harishon' means 'the first', 'va'ani' means 'and I', 'hayiti' means 'was', 'al' means 'upon', 'yad' means 'hand' or 'bank of a river', 'hanahar' means 'the river', 'hagadol' means 'the great', 'hu' means 'he', 'chiddakel' is a proper name, likely a personal name that does not have a direct translation.
[DAN.10.5] And I lifted my eyes and saw, and behold, a man one clothed in fine linen, and his waist girded with purple. [§]
Va'essa et einai va'ere ve'hineh ish echad lavush baddim u-mat'nei chagurim bechetem ufaz.
'Va'essa' means 'and I lifted', 'et' is the direct object marker, 'einai' means 'my eyes', 'va'ere' means 'and I saw', 've'hineh' means 'and behold', 'ish' means 'man', 'echad' means 'one' or 'a single', 'lavush' means 'clothed' or 'wearing', 'baddim' means 'fine linen garments', 'u-mat'nei' means 'and his waist', 'chagurim' means 'girded' or 'bound', 'bechetem' means 'with linen', 'ufaz' means 'purple'.
[DAN.10.6] And his terror is like a storm, and his face like the appearance of lightning, and his eyes like tongues of fire, and his arms and his girdles like a bronze serpent, and the voice of his words like the voice of a multitude. [§]
U'gi-vyato ke-tarshish u'fanav ke-mar'eh barak, v'einav ke-lapidei esh, u'zerotav u'margelotav ke-ayin nechoshet kalal, v'kol devarav ke-kol hamo'n.
'U'gi-vyato' means 'and his terror', 'ke-tarshish' means 'like a storm', 'u'fanav' means 'and his face', 'ke-mar'eh' means 'like the appearance of', 'barak' means 'lightning', 'v'einav' means 'and his eyes', 'ke-lapidei' means 'like the tongues of', 'esh' means 'fire', 'u'zerotav' means 'and his arms', 'u'margelotav' means 'and his girdles', 'ke-ayin' means 'like a serpent', 'nechoshet' means 'bronze', 'kalal' means 'shining' or 'like a bronze snake', 'v'kol' means 'and the voice', 'devarav' means 'of his words', 'ke-kol' means 'like the voice of', 'hamo'n' means 'a multitude'.
[DAN.10.7] And I Daniel alone saw the vision, and the men who were with me did not see the vision, but a great terror fell upon them and they fled, hiding. [§]
ve ra'iti ani Daniel levadi et hamarah veha'anashim asher hayu immi lo rau et hamarah aval charada gedolah nafla aleihem vayivrehhu behachave.
've' means 'and', 'ra'iti' means 'I saw', 'ani' means 'I', 'Daniel' is the name Daniel, 'levadi' means 'alone', 'et' is the direct object marker, 'hamarah' means 'the vision', 've' again means 'and', 'ha'anashim' means 'the men', 'asher' means 'who', 'hayu' means 'were', 'immi' means 'with me', 'lo' means 'not', 'rau' means 'they saw', 'et hamarah' repeats 'the vision', 'aval' means 'but', 'charada' means 'terror', 'gedolah' means 'great', 'nafla' means 'fell', 'aleihem' means 'upon them', 'vayivrehhu' means 'they fled', 'behachave' means 'in hiding'.
[DAN.10.8] And I was left alone, and I saw this great vision, and there was no strength left in me, and my glory turned against me for destruction, and I did not restrain strength. [§]
vaani nishereti levadi vaereh et hamarah hagdola hazot velo nisherbi koach vehodi nehpach alay lemeshchit velo atsarti koach.
'vaani' means 'and I'; 'nishereti' means 'was left' (first person singular of remain); 'levadi' means 'alone'; 'vaereh' means 'and I saw'; 'et' is the direct object marker; 'hamarah' means 'the vision'; 'hagdola' means 'the great'; 'hazot' means 'this'; 'velo' means 'and not'; 'nisherbi' means 'remained in me' (from nisher, to remain, with suffix bi meaning 'in me'); 'koach' means 'strength'; 'vehodi' means 'and my glory'; 'nehpach' means 'was turned' or 'turned'; 'alay' means 'against me'; 'lemashchit' means 'to destroy' (infinitive construct of mashach); 'velo' means 'and not'; 'atsarti' means 'I restrained' or 'I stopped'; 'koach' means 'strength'.
[DAN.10.9] And I heard the voice of his words, and when I heard the voice of his words, I was drowsy on my face, and your face was earth. [§]
va'eshma et qol devarav u'kshami et qol devarav va'ani hayiti nirdam al pana'i u'fanecha artza.
'va'eshma' means 'and I heard', 'et' is the object marker often left untranslated, 'qol' means 'voice', 'devarav' means 'his words', 'u'kshami' means 'and when I heard', the second 'et qol devarav' repeats 'the voice of his words', 'va'ani' means 'and I', 'hayiti' means 'I was', 'nirdam' means 'asleep' or 'drowsy', 'al' means 'on', 'pana'i' means 'my face', 'u'fanecha' means 'and your face', 'artza' means 'earth' or 'ground'.
[DAN.10.10] And behold the hand seized me and lifted me onto my shoulders and the palms of my hands. [§]
ve-hineh yad nag'ah bi va-tenie'eni al-birchay ve-chapot yaday.
've-hineh' means 'and behold', 'yad' means 'hand', 'nag'ah' means 'grasped' or 'seized', 'bi' means 'me', 'va-tenie'eni' means 'and lifted me', 'al' means 'onto', 'birchay' means 'my shoulders', 've-chapot' means 'and the palms', 'yaday' means 'of my hands'. The phrase depicts a hand that has seized the speaker and raised him onto his own shoulders and palms, an ancient idiom for being supported or upheld.
[DAN.10.11] And he said to me, Daniel, man of mercies, understand the words which I speak to you, and I will stand upon your standing, because now I have been sent to you, and in his speaking with me the word this I stood shaking. [§]
Vayomer elai Daniyel ish-chamudot habein ba-dvarim asher anochi dover eleykha ve'amod al-amedekha ki attah shullachti eleykha uvedavro immi et-hadavar hazeh amadti marid.
'Vayomer' means 'and he said', 'elai' means 'to me', 'Daniyel' is the name Daniel, 'ish-chamudot' means 'man of mercies', 'habein' means 'understand', 'ba-dvarim' means 'in the words', 'asher' means 'that/which', 'anochi' means 'I', 'dover' means 'speak', 'eleykha' means 'to you', 've'amod' means 'and I will stand', 'al-amedekha' means 'upon your standing', 'ki' means 'because', 'attah' means 'now', 'shullachti' means 'I have been sent', 'eleykha' means 'to you', 'uvedavro' means 'and in his speaking', 'immi' means 'with me', 'et-hadavar' means 'the word', 'hazeh' means 'this', 'amadti' means 'I stood', 'marid' means 'shaking'.
[DAN.10.12] He said to me, Do not be afraid, Daniel, because from the first day that you set your heart to understand and to humble yourself before your God, your words were heard, and I have come in your words. [§]
Vayomer elai al-tira Daniyel ki min-hayom harishon asher natata et-libkha lehavin u-lehit'anot lifnei Eloheikha nishme'u devarikha va'ani-bati bidvarikha.
'Vayomer' means 'he said', 'elai' means 'to me', 'al-tira' means 'do not be afraid', 'Daniyel' is the name Daniel, 'ki' means 'because', 'min-hayom' means 'from the day', 'harishon' means 'the first', 'asher' means 'that', 'natata' means 'you set', 'et-libkha' means 'your heart', 'lehavin' means 'to understand', 'u-lehit'anot' means 'and to humble yourself', 'lifnei' means 'before', 'Eloheikha' means 'your God', 'nishme'u' means 'were heard', 'devarikha' means 'your words', 'va'ani-bati' means 'and I have come', 'bidvarikha' means 'in your words'.
[DAN.10.13] And the prince of the kingdom of Persia stands before me twenty and one day, and behold Michael, one of the first princes, came to help me, and I remained there beside the kings of Persia. [§]
ve-sar malchut Paras o-med le-negdi esrim ve-echad yom ve-hineh Mikhael achad ha-sarim ha-rishonim ba le-azreini va-ani notarti sham etzel malchei Paras.
've' means 'and', 'sar' means 'prince' or 'minister', 'malchut' means 'kingdom', 'Paras' means 'Persia', 'omed' means 'standing', 'le-negdi' means 'before me', 'esrim' means 'twenty', 've-echad' means 'and one', 'yom' means 'day', 've-hineh' means 'and behold', 'Mikhael' is the proper name Michael, 'achad' means 'one', 'ha-sarim' means 'the princes', 'ha-rishonim' means 'the first', 'ba' means 'came', 'le-azreini' means 'to help me', 'va-ani' means 'and I', 'notarti' means 'I remained', 'sham' means 'there', 'etzel' means 'beside', 'malchei Paras' means 'the kings of Persia'.
[DAN.10.14] And I will come to your understanding the thing that shall be called to your people in the latter days, for still there is a vision for the days. [§]
Uvati lahavinkha et asher-yikra leamkha baacharit hayamim ki od chazon layamim.
'Uvati' means 'and I will come', 'lahavinkha' means 'to your understanding', 'et' is the direct object marker (often left untranslated), 'asher' means 'that which', 'yikra' means 'shall be called', 'leamkha' means 'to your people', 'baacharit' means 'in the end', 'hayamim' means 'the days', 'ki' means 'for' or 'because', 'od' means 'still' or 'yet', 'chazon' means 'vision' or 'prophecy', 'layamim' means 'for the days'.
[DAN.10.15] And when he spoke with me like these words, I set my face upon the earth and I fell mute. [§]
Uve-dabro immi kadvarim haelle natati fani artzah ve-neelamti.
'Uve-dabro' means 'and in his speaking', 'immi' means 'with me', 'kadvarim' means 'like the words', 'haelle' means 'these', 'natati' means 'I set' or 'I gave', 'fani' means 'my face', 'artzah' means 'to the ground or earth', 've-neelamti' means 'and I was made mute' or 'and I fell silent'.
[DAN.10.16] And behold, like the likeness of the sons of man touching my lips, I opened my mouth and spoke, and I said to the one standing before me, my Lord, in the mirror my cords were turned upon me and I did not restrain my strength. [§]
vehenneh kidmut b'nei adam nogea al s'fatay va'eftach-pi va'adab'rah va'om'rah el ha'omed lenegdi Adoni ba'mar'ah nehef'ku tzirai alai velo atzar'ti koach.
'vehenneh' means 'and behold', 'kidmut' means 'like the likeness', 'b'nei' means 'sons of', 'adam' means 'man', 'nogea' means 'touches', 'al' means 'upon', 's'fatay' means 'my lips', 'va'eftach-pi' means 'and I opened my mouth', 'va'adab'rah' means 'and I spoke', 'va'om'rah' means 'and I said', 'el' means 'to', 'ha'omed' means 'the one standing', 'lenegdi' means 'before me', 'Adoni' means 'my Lord', 'ba'mar'ah' means 'in the mirror', 'nehef'ku' means 'were turned', 'tzirai' means 'my cords', 'alai' means 'upon me', 'velo' means 'and not', 'atzar'ti' means 'I restrained', 'koach' means 'strength'.
[DAN.10.17] And how could a servant my Lord this speak with my Lord this, and I from now not stand in me strength and soul not remain in me. [§]
veheich yukhal eved adoni zeh le-dabber im adoni zeh ve-ani meata lo yaamad bi koach u-neshama lo nishara bi.
'veheich' means 'and how', 'yukhal' means 'could', 'eved' means 'servant', 'adoni' means 'my Lord', 'zeh' means 'this', 'le-dabber' means 'to speak', 'im' means 'with', the second 'adoni' again means 'my Lord', 've-ani' means 'and I', 'meata' means 'from now', 'lo' means 'not', 'yaamad' means 'stand', 'bi' means 'in me', 'koach' means 'strength', 'u-neshama' means 'and soul', the second 'lo' again means 'not', 'nishara' means 'remain', the final 'bi' means 'in me'.
[DAN.10.18] And he continued, and he touched me as the appearance of a man, and he strengthened me. [§]
Vayosef vayyiga'bi kemareh adam vayechazkeni.
'Vayosef' means 'and he continued' or 'and he added', 'vayyiga'bi' means 'and he touched me', 'kemareh adam' means 'as the appearance of a man', 'vayechazkeni' means 'and he strengthened me'.
[DAN.10.19] He said, "Do not be afraid, man of delights, peace to you; be strong and be strong. When he spoke with me I was strengthened, and I said, 'My Lord will speak, because you have strengthened me.'" [§]
vayomer al-tira ish-chamudot shalom lakh chazak vachazak u'k'dab'ro imi hit'chazakti va'omerah yedaber adoni ki hizaktani.
'vayomer' means 'and he said', 'al-tira' means 'do not be afraid', 'ish-chamudot' means 'man of delights' (literally a man of desirable things), 'shalom' means 'peace', 'lakh' means 'to you' (addressing a female), 'chazak' means 'be strong', 'vachazak' means 'and be strong', 'u'k'dab'ro' means 'when he spoke', 'imi' means 'with me', 'hit'chazakti' means 'I was strengthened', 'va'omerah' means 'and I said', 'yedaber' means 'he will speak', 'adoni' means 'my Lord', 'ki' means 'because', 'hizaktani' means 'you have strengthened me'.
[DAN.10.20] And he said, 'Did you know why I have come to you? And now I will return to fight with the commander of Persia, and I am going out, and behold the commander of the Greeks has come.' [§]
Vayomer hayad'ata lama-bati eylekha ve'atah ashav le-hilachem im sar paras va'ani yotze ve-hineh sar yavan ba.
'Vayomer' means 'and he said', 'hayad'ata' means 'did you know', 'lama-bati' means 'why I have come', 'eylekha' means 'to you', 've'atah' means 'and now', 'ashav' means 'I will return', 'le-hilachem' means 'to fight', 'im' means 'with', 'sar' means 'chief' or 'commander', 'paras' means 'of Persia', 'va'ani' means 'and I', 'yotze' means 'go out' or 'am going out', 've-hineh' means 'and behold', 'sar' means 'chief' or 'commander', 'yavan' means 'of the Greeks', 'ba' means 'has come' or 'comes'.
[DAN.10.21] But I will tell you the written truth, and there is no one who will stand strong with me against these, except Michael your ruler. [§]
Aval aggid lecha et-harashum bikhtav emet vee'in echad mitchazek immi al-elleh ki im-mikhael sarkhem.
'Aval' means 'but', 'aggid' means 'I will tell', 'lecha' means 'to you', 'et-harashum' means 'the inscription', 'bikhtav' means 'in writing', 'emet' means 'truth', 'vee'in' means 'and there is not', 'echad' means 'one', 'mitchazek' means 'to be strong', 'immi' means 'with me', 'al-elleh' means 'against these', 'ki' means 'because', 'im-mikhael' means 'if Michael', 'sarkhem' means 'your ruler'.
DAN.11
[DAN.11.1] And I, in the first year of Daryavesh the Mede, stood to hold and to seek refuge for him. [§]
va'ani bishnat achat le-daryavesh ha-madi amadi le-machazik u-le-maoz lo.
'va'ani' means 'and I', 'bishnat' means 'in the year of', 'achat' means 'one' (i.e., the first year), 'le-daryavesh' means 'to Daryavesh' (a personal name, here rendered as Daryavesh), 'ha-madi' means 'the Medes' (referring to the people of Media), 'amadi' means 'I stood', 'le-machazik' means 'to hold' or 'to grasp', 'u-le-maoz' means 'and for help' or 'for refuge', 'lo' means 'to him' or 'for him'.
[DAN.11.2] Now truth I will tell you, behold, still three kings stand to destroy and the fourth will bring great wealth greater than all, and with his strength in his wealth he will illuminate everything the kingdom of Yavan. [§]
veatah emet aggid lakh hineh od shloshah melachim omdim lefaras veharvi'i yaashir osher gadol mikol ukhezkato beashro yaair hakol et malchut Yavan.
'veatah' means 'now', 'emet' means 'truth', 'aggid' means 'I will tell', 'lakh' means 'to you', 'hineh' means 'behold', 'od' means 'still', 'shloshah' means 'three', 'melachim' means 'kings', 'omdim' means 'standing', 'lefaras' means 'to destroy', 'veharvi'i' means 'and the fourth', 'yaashir' means 'will increase/bring', 'osher' means 'wealth', 'gadol' means 'great', 'mikol' means 'than all', 'ukhezkato' means 'and with his strength', 'beashro' means 'in his wealth', 'yaair' means 'will illuminate', 'hakol' means 'everything', 'et' is an object marker, 'malchut' means 'kingdom', 'Yavan' means 'Yavan' (the nation of Greece).
[DAN.11.3] And a mighty king will stand and will rule over great [things] and will act according to his will. [§]
ve'amad melek gibor u'mashal mimshal rav ve'aseh kirtzono.
've' means 'and', 'amad' means 'stood', 'melek' means 'king', 'gibor' means 'mighty' or 'hero', 'u' before mashal' means 'and', 'mashal' means 'will rule', 'mimshal' means 'from rule' or 'over rule', 'rav' means 'great' or 'many', 've' before aseh' means 'and', 'aseh' means 'will do' or 'will make', 'kirtzono' means 'according to his will'.
[DAN.11.4] And as he stands his kingdom will be broken and will be divided into four winds of the heavens and not to its end and not like his rule that he ruled because his kingdom will be broken and for the others only these. [§]
Uke'amdo tishaver melchuto vetechatz le'arba' ruachot hashamaim velo le'acharito velo kemashlo asher mashal ki tina'tesh melchuto vela'acherim milvad-elleh.
'Uke'amdo' means 'and as he stands', 'tishaver' means 'will break', 'melchuto' means 'his kingdom', 'vetechatz' means 'and will be divided', 'le'arba'' means 'into four', 'ruachot' means 'winds', 'hashamaim' means 'the heavens', 'velo' means 'and not', 'le'acharito' means 'to its end', 'velo' again means 'and not', 'kemashlo' means 'like his rule', 'asher' means 'that', 'mashal' means 'he ruled', 'ki' means 'because', 'tina'tesh' means 'will be broken', 'melchuto' repeats 'his kingdom', 'vela'acherim' means 'and for the others', 'milvad-elleh' means 'only these'.
[DAN.11.5] And he will be strengthened, the king of the south, and from his princes; and he will be strengthened upon him, and a proverb from a proverb, great is his dominion. [§]
veyechezak melech ha-negev u-min sarav veyechezak alav u-mashal mimashal rav memeshalto.
'veyechezak' means 'and he will be strengthened', 'melech' means 'king', 'ha-negev' means 'the south', 'u-min' means 'and from', 'sarav' means 'his princes', 'veyechezak' repeats 'and he will be strengthened', 'alav' means 'upon him', 'u-mashal' means 'and a proverb', 'mimashal' means 'from a proverb', 'rav' means 'great' or 'many', 'memeshalto' means 'his dominion' or 'his rule'.
[DAN.11.6] At the end of years they will be joined, and the daughter of the king of the south will come to the king of the north to do righteous deeds, and she will not restrain the strength of the arm, nor will his arm stand, and she will give and bring him and the child and strengthen her in the times. [§]
Uleketz shanim yitchabru ubat melekh hanegav tavoo el melekh hatzafon la'asot meisharim velo-ta'atzor koach hazro'o velo ya'amod uzro'o ve'tinaten hi u'mevieha ve'hayoldah u'machazikah ba'itim.
'Uleketz' means 'at the end', 'shanim' means 'years', 'yitchabru' means 'they will be joined/connected', 'ubat' means 'and the daughter', 'melekh' means 'king', 'hanegav' means 'of the south', 'tavoo' means 'will come', 'el' means 'to', 'melekh' means 'king', 'hatzafon' means 'of the north', 'la'asot' means 'to do', 'meisharim' means 'righteous/straight things', 'velo-ta'atzor' means 'and will not restrain', 'koach' means 'strength/power', 'hazro'o' means 'of the arm', 'velo' means 'and not', 'ya'amod' means 'will stand', 'uzro'o' means 'his arm', 've'tinaten' means 'and she will give', 'hi' means 'she', 'u'mevieha' means 'and bring it', 've'hayoldah' means 'and the child', 'u'machazikah' means 'and strengthen her', 'ba'itim' means 'in the times'.
[DAN.11.7] And he will stand from a branch of her root as a ... and he will come to the host and will come in the support of the king of the north, and he will act among them and will hold (them). [§]
ve'amad minetzar sharasheha kanno ve yavo el-hachayil ve yavo bema'oz melek hatsafon ve'asa bahem vehechezik.
've'amad' means 'and (he) will stand', 'minetzar' means 'from a branch', 'sharasheha' means 'of her root', 'kanno' means 'as (a) ...', 've yavo' means 'and (he) will come', 'el-hachayil' means 'to the host/strength', 'bema'oz' means 'in (the) support/fortress', 'melek hatsafon' means 'king of the north', 've'asa' means 'and (he) will do/act', 'bahem' means 'among them', 'vehechezik' means 'and (he) will hold/strengthen'. The verse has no divine name, so no special translation rule applies.
[DAN.11.8] And also their Gods with their offerings with the tools of their delights, silver and gold in the spoil, will bring from Egypt, and he will stand for years from the king of the north. [§]
vegam elohayhem im-nesachehem im-k'lei chemdatam kesef ve-zahav ba-shevi yavi mi-tzrayim vehu shanim yaamod mi-melekh ha-tzafon.
'vegam' means 'and also', 'elohayhem' means 'their Gods' (elohim = 'the Gods' with the suffix -hem = 'their'), 'im' means 'with', 'nesachehem' means 'their offerings/tithes', 'im' again means 'with', 'k'lei' means 'the tools/objects of', 'chemdatam' means 'their delights/precious things', 'kesef' means 'silver', 've-zahav' means 'and gold', 'ba-shevi' means 'in the spoil/plunder', 'yavi' means 'will bring', 'mi-tzrayim' means 'from Egypt', 'vehu' means 'and he', 'shanim' means 'years', 'yaamod' means 'will stand', 'mi-melekh' means 'from the king', 'ha-tzafon' means 'the north'.
[DAN.11.9] And he came into the kingdom of the king of the south and returned to his land. [§]
Uva be-malkhut melekh ha-negev ve-shav el-admato.
'Uva' means 'and came', 'be-malkhut' means 'in the kingdom', 'melek' means 'king', 'ha-negev' means 'the south (the Negev region)', 've-shav' means 'and returned', 'el' means 'to', 'admato' means 'his land'.
[DAN.11.10] And his son will be gathered, and they will gather the great multitude of living beings, and he came and went, and washed and crossed, and returned and will be gathered until refuge. [§]
uvano yitgaru veasfu hamon chayalim rabim uva bo veshatif veavar veyashov veyitgare ad mauzo.
'uvano' means 'and his son', 'yitgaru' means 'will be gathered', 'veasfu' means 'and they will gather', 'hamon' means 'the multitude', 'chayalim' means 'living beings', 'rabim' means 'many', 'uva' means 'and he came', 'bo' means 'and went', 'veshatif' means 'and washed', 'veavar' means 'and crossed', 'veyashov' means 'and returned', 'veyitgare' means 'and will be gathered', 'ad' means 'until', 'mauzo' means 'refuge'.
[DAN.11.11] And the king of the South will become bitter, and he will go out and will fight with him against the king of the North, and will set up the great multitude, and the multitude will be given into his hand. [§]
ve-yitmaramar melek ha-negev ve-yatsa ve-nilham imo im-melek ha-tsafon ve-he'emid ha-mon rav ve-nittan he-hamon be-yado.
've-' means 'and' (conjunction). 'yitmaramar' means 'will become bitter' (from the root for bitterness). 'melek' means 'king'. 'ha-negev' means 'the South'. 've-yatsa' means 'and he will go out'. 've-nilham' means 'and will fight'. 'imo' means 'with him'. 'im-melek' means 'with the king'. 'ha-tsafon' means 'the North'. 've-he'emid' means 'and will set up' or 'establish'. 'ha-mon' means 'the multitude' (a large group or host). 'rav' means 'great' or 'many'. 've-nittan' means 'and will be given'. 'he-hamon' means 'the multitude' again (referring to that group). 'be-yado' means 'into his hand' (into his control).
[DAN.11.12] And his pride will be lifted, his heart will be raised, and he will bring down the multitudes, and he will not be strong. [§]
ve-nisa hehimon ye-ram levavo ve-hipil ribboot ve-lo yaoz.
've-nisa' means 'and will be lifted', 'hehimon' means 'pride' or 'arrogance', 'ye-ram' means 'will raise', 'levavo' means 'his heart', 've-hipil' means 'and will bring down', 'ribboot' means 'the many' or 'the multitudes', 've-lo' means 'and not', 'yaoz' means 'will be strong' or 'will succeed'.
[DAN.11.13] And the king of the north shall turn back, and the great multitude from the beginning, and to the end of the times years shall come a great force and abundant spoil. [§]
ve-shav melech ha-tzafon ve-he'emid ha-mon rav min ha-rishon ul-ketz ha-itim shanim yavo bo be-chayil gadol u-virkush rav.
've-shav' means 'and shall turn back', 'melech' means 'king', 'ha-tzafon' means 'the north', 've-he'emid' means 'and the great', 'ha-mon' means 'the multitude', 'rav' means 'great', 'min' means 'from', 'ha-rishon' means 'the beginning', 'ul-ketz' means 'to the end', 'ha-itim' means 'of the times', 'shanim' means 'years', 'yavo' means 'shall come', 'bo' means 'a coming', 'be-chayil' means 'with a mighty force', 'gadol' means 'great', 'u-virkush' means 'and abundant spoil', 'rav' means 'abundant'.
[DAN.11.14] And in those many times they will stand against the king of the south, and the sons of the fugitives of your people will bear to set up a vision, and they will be thwarted. [§]
u've'atiim hahem rabim yaamdu al melech ha negev u'venei paritsei amkha yinnasau lehaamid chazon ve nichshalu.
'u' means 'and', 've' is a conjunction meaning 'in' or 'at', 'atiim' (times) means 'times', 'hahem' means 'those', 'rabim' means 'many', 'yaamdu' means 'they will stand', 'al' means 'against' or 'upon', 'melech' means 'king', 'ha' is the definite article 'the', 'negev' means 'south', 'u' again means 'and', 've' again a conjunction, 'nei' (b'nei) means 'sons of', 'paritsei' means 'fugitives', 'amkha' means 'your people', 'yinnasau' means 'they will lift' or 'they will bear', 'lehaamid' means 'to establish' or 'to set up', 'chazon' means 'vision' or 'prophecy', 've' means 'and', 'nichshalu' means 'they will be thwarted' or 'they will fail'.
[DAN.11.15] And a king of the north will come and pour a flood, and will seize a city of fortresses, and the arms of the Negev will not stand, and a people of his choosing, and there is no strength to stand. [§]
ve-yavo melech ha-tzafon ve-yishpoc solala ve-lakhad ir mi-vezarot u-zerot ha-negev lo yaamodu ve-am mi-bacharav ve-ein koach laamod.
've-yavo' means 'and will come', 'melech' means 'king', 'ha-tzafon' means 'the north', 've-yishpoc' means 'and will pour', 'solala' means 'a flood', 've-lakhad' means 'and will seize', 'ir' means 'city', 'mi-vezarot' means 'of fortresses', 'u-zerot' means 'and the arms', 'ha-negev' means 'the Negev (southern region)', 'lo' means 'not', 'yaamodu' means 'will stand', 've-am' means 'and a people', 'mi-bacharav' means 'of his choosing', 've-ein' means 'and there is no', 'koach' means 'strength', 'laamod' means 'to stand'.
[DAN.11.16] And he will do the coming to him according to his will, and there is none standing before him; and he will stand in the land of the gazelle and will finish in his hand. [§]
ve-ya'as ha-ba elav ki-r'tzo-no ve-ein omed lefanav ve-ya'amod be-eretz ha-tzvi ve-kalah be-yado.
've-ya'as' means 'and he will do', 'ha-ba' means 'the coming' (literally 'the one who comes'), 'elav' means 'to him', 'ki-r'tzo-no' means 'according to his will', 've-ein' means 'and there is none', 'omed' means 'standing', 'lefanav' means 'before him', 've-ya'amod' means 'and he will stand', 'be-eretz' means 'in the land', 'ha-tzvi' means 'the gazelle' (a poetic name for a place or region), 've-kalah' means 'and he will finish/complete', 'be-yado' means 'in his hand'.
[DAN.11.17] And he will set his face to come in wrath over all his kingdom, and the righteous are with him, and he will act, and the daughter of the women will be given to him for destruction, and he will not stand, and not will be for him. [§]
ve-yasem panav lavo be-tokef kol-malkuto ve-yasharim immo ve-asa u-bat hanashim yiten-lo lehashchitah ve-lo ta'amod ve-lo lo tiheye.
've-yasem' means 'and he will set', 'panav' means 'his face', 'lavo' means 'to come', 'be-tokef' means 'in wrath', 'kol-malkuto' means 'all his kingdom', 've-yasharim' means 'and the righteous', 'immo' means 'with him', 've-asa' means 'and he will do', 'u-bat hanashim' means 'and the daughter of the women', 'yiten-lo' means 'will give to him', 'lehashchitah' means 'for destruction', 've-lo' means 'and not', 'ta'amod' means 'will stand', 've-lo lo tiheye' means 'and not will be for him'.
[DAN.11.18] And he will turn his face toward the peoples, and will seize many; and he will bring low the officer, his disgrace upon him; without his disgrace he will return him. [§]
veyasheiv panav leiyim velakhad rabbim vehishbit katsin cherpato lo bilti cherpato yashiv lo.
've' means 'and', 'yasheiv' means 'will turn' or 'will sit back', 'panav' means 'his face', 'leiyim' means 'to the peoples', 'velakhad' means 'and will seize', 'rabbim' means 'many', 'vehishbit' means 'and will bring down' or 'humiliate', 'katsin' means 'the officer', 'cherpato' means 'his disgrace' or 'his humiliation', 'lo' means 'to him', 'bilti' means 'without', the second 'cherpato' repeats 'his disgrace', 'yashiv' means 'will return' or 'will restore', and the final 'lo' again means 'to him'.
[DAN.11.19] And his face will turn toward the strongholds of his land, and he will be humbled, and he will fall, and he will not be found. [§]
ve-yashev panav le-ma'uzei artzo ve-nichshal ve-napal ve-lo yimatze.
've-' means 'and', 'yashev' means 'will sit' or 'will turn', 'panav' means 'his face', 'le-' is the preposition 'to/for', 'ma'uzei' (from 'ma'oz') means 'strongholds' or 'refuges', 'artzo' means 'his land', 've-nichshal' means 'and will be humbled/crippled', 've-napal' means 'and will fall', 've-lo' means 'and not', 'yimatze' means 'will be found' (negated as 'will not be found').
[DAN.11.20] And he stood upon his knee, passing the oppression of the splendor of the kingdom; and in a single day it will be broken, not in anger, not in war. [§]
ve'amad al-kanno ma'avir nogesh heder malchut uveyamim achadim yishaber velo be'apayim velo be-milchamah.
've'amad' means 'and he stood', 'al-kanno' means 'upon his knee', 'ma'avir' means 'that passes' or 'that transfers', 'nogesh' means 'oppresses' or 'presses', 'heder' means 'splendor' or 'majesty', 'malchut' means 'kingdom', 'uveyamim' means 'in days', 'achadim' means 'one' or 'single', 'yishaber' means 'will be broken', 'velo' means 'and not', 'be'apayim' means 'in anger', 'be-milchamah' means 'in war'.
[DAN.11.21] And he stood on his knee despised, and they did not give him the honor of the kingdom, and he came in peace, and he seized the kingdom among its divisions. [§]
ve'amad al-kanno nivzeh velo-natnu alav hod malkhut uva beshalva ve'hechezik malkhut ba'halaklakot.
've'amad' means 'and he stood', 'al-kanno' means 'on his knee', 'nivzeh' means 'despised', 'velo-natnu' means 'and they did not give', 'alav' means 'upon him', 'hod' means 'glory' or 'honor', 'malkhut' means 'kingdom', 'uva' means 'and he came', 'beshalva' means 'in tranquility' or 'in peace', 've'hechezik' means 'and he seized/held', 'ba'halaklakot' means 'in the divisions' or 'among the parts'.
[DAN.11.22] And the arms of the flood shall wash before him, and they shall break, and also a leader of the covenant. [§]
Uzerot ha'shetf yishatfu mil'fanav ve'yishaveru ve'gam nagid berit.
'U' means 'and', 'zerot' means 'arms', 'ha' is the definite article 'the', 'shetf' means 'flood' or 'surge', 'yishatfu' means 'they will wash' or 'they shall wash', 'mil'fanav' means 'before him', 've' means 'and', 'yishaveru' means 'they will break', another 've' means 'and', 'gam' means 'also', 'nagid' means 'leader' or 'prince', 'berit' means 'covenant'. No divine name appears in this verse, so the special translation rules for divine names are not applied here.
[DAN.11.23] And from the joining to him he will devise deceit, and he will ascend and be strong among a few nation. [§]
u-min hit'chabrot elav yaaseh mirmah ve'alah ve'atzam bim'at goy.
'u-min' means 'and from', 'hit'chabrot' means 'the joining' (a noun from the verb to join), 'elav' means 'to him' (referring to the addressee, here understood as God), 'yaaseh' means 'he will do' or 'he will cause', 'mirmah' means 'deception' or 'fraud', 've'alah' means 'and will go up' or 'and will ascend', 've'atzam' means 'and will be strong', 'bim'at' means 'in a little' or 'in a few', and 'goy' means 'nation' or 'people'. The verse describes a scheme of deceit directed toward the divine, followed by rising and strength among a small nation.
[DAN.11.24] In peace and with the oil of the nation he will come and do what his fathers and the fathers of his fathers have not done, in shame and loot and spoil they will be despised, and over fortresses he will devise his plans until the appointed time. [§]
beshalvah uvimshmaynei medinah yavo ve'asa asher lo asu avotav va'avot avotav bizah veshalal urkhush lahem yivzor ve'al mivtzarim yechashev machshevotav ve'ad et
'beshalvah' means 'in peace', 'uvimeshmaynei' means 'and with the oil/fatness of', 'medinah' means 'the nation', 'yavo' means 'he will come', 've'asa' means 'and will do', 'asher' means 'that which', 'lo asu' means 'they did not do', 'avotav' means 'his fathers', 'va'avot avotav' means 'and the fathers of his fathers', 'bizah' means 'in shame', 'veshalal' means 'and plunder', 'urkhush' means 'and spoil', 'lahem' means 'to them', 'yivzor' means 'they will be despised', 've'al' means 'and over', 'mivtzarim' means 'fortresses', 'yechashev' means 'he will devise/plan', 'machshevotav' means 'his plans', 've'ad et' means 'until the appointed time'.
[DAN.11.25] And his strength will be kindled and his heart against the king of the south with great power, and the king of the south will gird himself for battle with great and mighty force, and he will not stand because they will devise plans against him. [§]
ve-ya'er kocho ulevavo al-melekh ha-negev bechayil gadol, u-melekh ha-negev yitgareh lamilchamah bechayil-gadol ve'atzum ad-meod ve'lo ya'amod ki-yachshevu alav machashavot.
've-ya'er' means 'and his (or its) fire/strength will be kindled', 'kocho' means 'his strength', 'ulevavo' means 'and his heart', 'al' means 'against' or 'upon', 'melekh' means 'king', 'ha-negev' means 'the south', 'bechayil' means 'with power/strength', 'gadol' means 'great', 'yitgareh' means 'will gird himself' or 'will prepare', 'lamilchamah' means 'for battle', 'bechayil-gadol' means 'with great strength', 've'atzum' means 'and mighty/strong', 'ad-meod' means 'to an extreme/very much', 've'lo' means 'and will not', 'ya'amod' means 'stand', 'ki' means 'because', 'yachshevu' means 'they will devise/think', 'alav' means 'against him', 'machashavot' means 'thoughts/plans'.
[DAN.11.26] And the eaters of the piece of bag will break him, and his strength will be flushed, and many dead ones will fall. [§]
veochlei pat-bago yishberuhu vecheilo yishtof vanaflu chalalim rabbim.
'veochlei' means 'and eaters of', 'pat-bago' means 'the piece of bag' (a literal rendering of the compound word), 'yishberuhu' means 'they will break him', 'vecheilo' means 'and his strength', 'yishtof' means 'will be flushed/poured out', 'vanaflu' means 'and they will fall', 'chalalim' means 'dead ones' or 'corpse-like', 'rabbim' means 'many'. The phrase is rendered word for word without interpreting idiomatic usage.
[DAN.11.27] And both of the kings have hearts toward evil, and on one table they will speak a lie, and they will not succeed, because the end of the appointed time is still yet to come. [§]
ushneihhem hamelechim levavam lemera ve'al shulchan echad kazav yedaberu velo titzlach ki od kets lamoed.
'ushneihhem' means 'and their two', 'hamelechim' means 'the kings', 'levavam' means 'their hearts', 'lemera' means 'toward evil', 've'al' means 'and on', 'shulchan' means 'table', 'echad' means 'one', 'kazav' means 'a lie', 'yedaberu' means 'they will speak', 'velo' means 'and not', 'titzlach' means 'they will succeed', 'ki' means 'because', 'od' means 'still', 'kets' means 'end', 'lamoed' means 'of the appointed time'.
[DAN.11.28] And he will return to his land in a great possession, and his heart concerning the holy covenant, and he will act, and will return to his land. [§]
ve-yashov artzo birchush gadol ulevavo al-berit qodesh ve-asah ve-shav le-artzo.
've' means 'and', 'yashov' means 'will return', 'artzo' means 'his land', 'birchush' means 'in a possession' (from the root for 'inheritance'), 'gadol' means 'great', 'ulevavo' means 'and his heart', 'al' means 'upon' or 'concerning', 'berit' means 'covenant', 'qodesh' means 'holy', 've-asah' means 'and he will do', 've-shav' means 'and will return', 'le-artzo' means 'to his land'.
[DAN.11.29] At the appointed time he will return and come in the south, and it will not be as before nor as after. [§]
la-moed yashuv u-va ba-negev ve-lo tihe-ye ka-rishona ve-ka-aharona.
'la-moed' means 'at the appointed time', 'yashuv' means 'he will return', 'u-va' means 'and he will come', 'ba-negev' means 'in the south' (the Negev region), 've-lo' means 'and not', 'tihe-ye' means 'it will be', 'ka-rishona' means 'as before' (literally 'like the first'), 've-ka-aharona' means 'as after' (literally 'like the latter').
[DAN.11.30] And they came to him, the Tsiyim and the Kittim, and they were broken, and he turned, and he was angry over the holy covenant, and he did, and he turned, and he understood the abandoners of the holy covenant. [§]
uvau bo tsiyim kittim ve-nikah ve-shav ve-zaam al-berit-kodesh ve-asah ve-shav ve-yaven al-ozvei berit kodesh.
'uvau' means 'and they came', 'bo' means 'to him', 'tsiyim' means 'the Tsiyim (a people)', 'kittim' means 'the Kittim (a people)', 've-nikah' means 'and they were broken', 've-shav' means 'and he turned', 've-zaam' means 'and he was angry', 'al' means 'over', 'berit-kodesh' means 'the holy covenant', 've-asah' means 'and he did', 've-shav' again means 'and he turned', 've-yaven' means 'and he understood', 'al-ozvei' means 'over the abandoners of', 'berit' means 'covenant', 'kodesh' means 'holy'.
[DAN.11.31] And arms from him shall stand and they shall defile the sanctuary, the stronghold, and they shall remove the perpetual, and they shall give the scorner the despoiler. [§]
uzeiroim mimenu yaamodu vechillu hamikdash hamaoz vehesiru hatamid venatnu hashikkutz meshomem.
'uzeiroim' means 'and arms', 'mimenu' means 'from him', 'yaamodu' means 'they will stand', 'vechillu' means 'and they will defile', 'hamikdash' means 'the sanctuary', 'hamaoz' means 'the stronghold', 'vehesiru' means 'and they will remove', 'hatamid' means 'the perpetual', 'venatnu' means 'and they will give', 'hashikkutz' means 'the scorner', 'meshomem' means 'the despoiler'.
[DAN.11.32] And the covenant breakers will be scattered in the portions, and the people who know his God will hold fast and do. [§]
Umarchi'ei brit yachaneef ba-chalkot ve'am yod'ei Elohav yachaziku ve'asu.
'U' means 'and', 'marshi'ei' means 'breakers of', 'brit' means 'covenant', 'yachaneef' means 'will be scattered' (or 'will be divided'), 'ba-chalkot' means 'in the portions' or 'in the allotments', 've' means 'and', 'am' means 'people', 'yod'ei' means 'those who know', 'Elohav' means 'his God' (the singular form of El with the possessive suffix), 'yachaziku' means 'will hold fast' or 'will cling to', 've' means 'and', 'asu' means 'will do' or 'will make'.
[DAN.11.33] And the wise of the people will understand the multitude, and they will be crushed by sword and by flame, by ruin and by contempt for days. [§]
Umaschilei am yavinu la rabbim ve nichshlu becherav uvelehava bishvi uvebizah yamim.
'U' is the conjunction 'and'. 'maschilei' means 'the discerning' or 'wise ones'. 'am' means 'people'. 'yavinu' means 'understand' or 'comprehend'. 'la' is the preposition 'to' or 'for'. 'rabbim' means 'the many' or 'the multitude'. 've' is another conjunction 'and'. 'nichshlu' means 'they will be broken' or 'crushed'. 'becherav' means 'by sword'. 'u' again 'and'. 'velehava' means 'by flame'. 'bishvi' means 'by ruin' or 'by destruction'. 'uvebizah' means 'by contempt' or 'by scorn'. 'yamim' means 'days' (used here as a period of time).
[DAN.11.34] And in their downfall they will receive a little help, and many will press upon them in divisions. [§]
uvehikaslam yeazru ezer meat venilu aleihem rabim bachalaklakkot.
'uvehikaslam' means 'and in their downfall', 'yeazru' means 'they will be helped', 'ezer' means 'help', 'meat' means 'a little', 'venilu' means 'and they will be pressed', 'aleihem' means 'upon them', 'rabim' means 'many', 'bachalaklakkot' means 'in divisions'.
[DAN.11.35] And from the wise they will be thwarted in burning them, in purifying, and in whitening, until the time of the end, for still the appointed time. [§]
u-min ha-mashkhilim yikashlu li-tzoref bahem u-levarer ve-la-l'ven ad et ketz ki od la-moeid.
'u-min' means 'and from', 'ha-mashkhilim' means 'the wise (ones)', 'yikashlu' means 'they will be thwarted or fail', 'li-tzoref' means 'to burn', 'bahem' means 'them', 'u-levarer' means 'and to purify or clarify', 've-la-l'ven' means 'and to whiten', 'ad et ketz' means 'until the time of the end', 'ki od' means 'for still', 'la-moeid' means 'for the appointed time'.
[DAN.11.36] And he will do according to his will the king, and he will be exalted and magnified over all God and over God the Gods, he will speak wonders and he will prosper until all anger, because despised was done. [§]
ve'asa kirtsono ha-melekh ve-yitrome ve-yitgadel al kol el ve'al el elohim yedaber niflaot ve-hitzliach ad-kolah zaam ki necheratzah ne'esatah.
've'asa' means 'and he will do', 'kirtsono' means 'according to his will', 'ha-melekh' means 'the king', 've-yitrome' means 'and he will be exalted', 've-yitgadel' means 'and he will be magnified', 'al' means 'over', 'kol' means 'all', 'el' means 'God', 've'al' means 'and over', 'el' means 'God', 'elohim' means 'the Gods', 'yedaber' means 'he will speak', 'niflaot' means 'wonders', 've-hitzliach' means 'and he will prosper', 'ad' means 'until', 'kolah' means 'completion', 'zaam' means 'anger', 'ki' means 'because', 'necheratzah' means 'was despised', 'ne'esatah' means 'was done'.
[DAN.11.37] And concerning the Gods of his fathers he does not understand, and concerning the delight of women and concerning all God he does not understand, because concerning everything he will be exalted. [§]
ve'al Elohei Avotav lo yavin ve'al chemdat nashim ve'al kol Eloah lo yavin ki al kol yitgadal.
've'al' means 'and concerning', 'Elohei' means 'the Gods', 'Avotav' means 'his fathers', 'lo' means 'not', 'yavin' means 'understand', 'chemdat' means 'delight' or 'desire', 'nashim' means 'women', 'kol' means 'all', 'Eloah' means 'the God', 'ki' means 'because', 'yitgadal' means 'will be exalted' or 'will become great'. The clause repeats the idea that the person does not understand the gods of his ancestors, the desire of women, and all God, and that because of this he will be exalted over everything.
[DAN.11.38] And God, the refuges, is honored upon his shoulder; and God, whom his ancestors did not know, is honored with gold, with silver, with precious stone, and with delights. [§]
vele'eloah ma'utzim al-kanno yikhabed ve'le'eloah asher lo-yedahu avotav yikhabed be-zahav uve-chesef uve-even yekarah uve-chamudot
'vele'eloah' means 'and God' (Eloah is rendered as 'God'); 'ma'utzim' means 'refuges' or 'places of support'; 'al-kanno' means 'upon his shoulder'; 'yikhabed' means 'is honored' or 'is glorified'; 've'le'eloah' again means 'and God'; 'asher' means 'who' or 'which'; 'lo-yedahu' means 'did not know him'; 'avotav' means 'his ancestors'; the second 'yikhabed' again means 'is honored'; 'be-zahav' means 'with gold'; 'uve-chesef' means 'and with silver'; 'uve-even' means 'and with precious stone'; 'yekarah' means 'precious'; 'uve-chamudot' means 'and with delights'. The verse is rendered literally, preserving the names of God as instructed.
[DAN.11.39] And he will make for the fortified strongholds with God a foreign one who knows will increase glory and will lift them among the many, and the earth will divide by price. [§]
ve'asa le-mivtzrei ma'uzim im Eloah nechar asher hakir yarbeh kavod vehimshilam barabbim va'adamah yechaleq bimchir.
've'asa' means 'and will make', 'le-mivtzrei' means 'for the strongholds of', 'ma'uzim' means 'fortified places', 'im' means 'with', 'Eloah' means 'God', 'nechar' means 'foreign' or 'stranger', 'asher' means 'who' or 'that', 'hakir' means 'knows' or 'recognizes', 'yarbeh' means 'will increase', 'kavod' means 'glory' or 'honor', 'vehimshilam' means 'and will lift them', 'barabbim' means 'among the many', 'va'adamah' means 'and the earth', 'yechaleq' means 'will divide', 'bimchir' means 'by price' or 'for a price'.
[DAN.11.40] And at the end he will contend with him, the king of the south, and the king of the north will be angry against him with chariots and riders and many ships, and he will come into the lands and will overflow and will pass. [§]
u've'et ketz yitnagach imo melech hanegav ve'yistaar alav melech hatzafon be'rechev uveparashim uvanayot rabbot uva ba'aratzot ve'shataf ve'aver.
'u've'et' means 'and at the time of', 'ketz' means 'the end', 'yitnagach' means 'will contend' or 'will fight', 'imo' means 'with him', 'melech' means 'king', 'hanegav' means 'of the south', 've'yistaar' means 'and will be angry' or 'will be provoked', 'alav' means 'against him', 'hatzafon' means 'of the north', 'be'rechev' means 'in chariots', 'uveparashim' means 'and in riders/horsemen', 'uvanayot' means 'and in ships', 'rabbot' means 'many', 'uva' means 'and will come', 'ba'aratzot' means 'into the lands', 'veshataf' means 'will wash over' or 'will overflow', 've'aver' means 'and will pass'.
[DAN.11.41] And he entered the land of the Zvi, and many will fall, and these will escape from his hand: Edom, Moab, and the chief of the sons of Ammon. [§]
Uva be'eretz hatzvi verabot yikhashelu ve'eleh yimaltu miyado Edom uMoav vereshit b'nei Ammon.
'Uva' means 'and he came/entered', 'be'eretz' means 'in the land', 'hatzvi' means 'the Zvi (the region named Zvi)', 'verabot' means 'and many', 'yikhashelu' means 'will fall' or 'will stumble', 've'eleh' means 'and these', 'yimaltu' means 'will escape', 'miyado' means 'from his hand', 'Edom' is the proper name Edom, 'uMoav' means 'and Moab', 'vereshit' means 'and the chief/first', 'b'nei' means 'of the sons', 'Ammon' is the proper name Ammon.
[DAN.11.42] And he will send his hand among the nations, and the land of Egypt will not be a refuge. [§]
Ve-yishlach yado ba-aretzot ve'eretz Mitzrayim lo tihyeh li-pelitah.
'Ve-yishlach' means 'and he will send', 'yado' means 'his hand', 'ba-aretzot' means 'among the nations' (literally 'in the lands'), 've'eretz' means 'and the land', 'Mitzrayim' means 'Egypt', 'lo' means 'not', 'tihyeh' means 'will be', 'li-pelitah' means 'for refuge' or 'a place of escape'.
[DAN.11.43] And he fashioned a likeness with gold and silver, and with all the delicacies of Egypt, and lapis and Cushites in his foundation. [§]
U mashal be mikmanei ha zahav ve ha kesef u be chol chamudot Mitzrayim ve Luvim ve Kushim be mitz'adav.
'U' means 'and', 'mashal' means 'made a model' or 'fashioned a likeness', 'be' is the preposition 'in' or 'with', 'mikmanei' means 'the ornaments' or 'the embellishments', 'ha' is the definite article 'the', 'zahav' means 'gold', 've' means 'and', 'kesef' means 'silver', 'u' again means 'and', 'be chol' means 'in all', 'chamudot' means 'delicacies' or 'luxuries', 'Mitzrayim' means 'Egypt', 've Luvim' means 'and lapis (a blue stone)', 've Kushim' means 'and Cushites (people from Cush/Ethiopia)', 'be mitz'adav' means 'in his steps' or 'in his foundation'.
[DAN.11.44] The sounds will terrify him from the east and from the north, and he will go out in great wrath to destroy and burn many. [§]
ushmuot yebahaluhu mimizrach umitsafon veyatze bechemah gedolah lehasmid uleharchim rabim.
'ushmuot' means 'the sounds' (plural of 'sound'), 'yebahaluhu' means 'will terrify him', 'mimizrach' means 'from the east', 'umitsafon' means 'and from the north', 'veyatze' means 'and he will go out', 'bechemah' means 'in wrath', 'gedolah' means 'great', 'lehasmid' means 'to destroy', 'uleharchim' means 'to burn', 'rabim' means 'many'.
[DAN.11.45] And he will plant my tent (his ruin) between the seas to the holy mountain of Tzvi, and he came to its end, and there is no helper for him. [§]
ve-yita aholei apadno bein yamim lehar tzvi kodesh uva ad kitzo ve-ein ozer lo.
've-yita' means 'and he will plant', 'aholei' means 'my tent' (ohel = tent, -i = my), 'apadno' is a uncertain form that can be read as 'his ruin' or 'his destruction', 'bein' means 'between', 'yamim' means 'seas' or 'waters', 'lehar' means 'to the mountain', 'tzvi' means 'gazelle' but here functions as a proper name of the mountain, 'kodesh' means 'holy', 'uva' means 'and he came', 'ad' means 'until', 'kitzo' means 'its end', 've-ein' means 'and there is not', 'ozer' means 'helper', 'lo' means 'for him' or 'to him'.
DAN.12
[DAN.12.1] And at that time Michael the great prince who stands over the sons of your people will stand, and there will be a time of trouble that has not been among any nation until that time; and at that time your people will be saved, all who are found will be written in the book. [§]
Uva'et hahi ya'amod Mikhael ha-sar ha-gadol ha-omed al-bnei ameka ve-hayetah et tzarah asher lo nihyeta mi-heyot goy ad ha-et hahi uva'et hahi yimallet ameka kol-hanimtza katuv ba-sefer.
'Uva'et' means 'and at the time', 'hahi' means 'that', 'ya'amod' means 'will stand', 'Mikhael' is the proper name Michael, 'ha-sar' means 'the prince', 'ha-gadol' means 'the great', 'ha-omed' means 'who stands', 'al-bnei' means 'over the sons of', 'ameka' means 'your people', 've-hayetah' means 'and there will be', 'et' means 'a time', 'tzarah' means 'of trouble', 'asher' means 'that', 'lo' means 'not', 'nihyeta' means 'has been', 'mi-heyot' means 'among the existence of', 'goy' means 'nation', 'ad' means 'until', 'ha-et' means 'the time', 'hahi' again 'that', 'uva'et' again 'and at the time', 'yimallet' means 'will be saved', 'ameka' again 'your people', 'kol-hanimtza' means 'all who are found', 'katuv' means 'is written', 'ba-sefer' means 'in the book'.
[DAN.12.2] And many of the sleepers of the dust of the earth shall arise; these are for the life of the world, and these for the judgments of the world. [§]
Ve-rabim mi-yeshenei admat-afar yakitsu eileh le-chayei olam ve-eileh la-charafot le-diron olam.
'Ve' means 'and', 'rabim' means 'many', 'mi-yeshenei' means 'of sleepers', 'admat' means 'soil/ground', 'afar' means 'dust', together 'admat-afar' means 'dust of the earth', 'yakitsu' means 'they shall arise', 'eileh' means 'these', 'le-chayei' means 'for the life of', 'olam' means 'world' or 'eternity', 've-eileh' means 'and these', 'la-charafot' means 'for judgments', 'le-diron' means 'for the seeing/vision', and the final 'olam' again means 'world'.
[DAN.12.3] And the wise will shine like the brightness of the firmament and the justifiers of the many like the stars forever. [§]
vehamashkilim yazheru kezohar harakia umatsdikei harabbim kakokhavim leolam vaed.
've' means 'and', 'hamashkilim' means 'the wise' or 'the understanding ones', 'yazheru' means 'they will shine', 'kezohar' means 'like the brightness', 'harakia' means 'the firmament' or 'the sky', 'umatsdikei' means 'and the justifiers' or 'those who vindicate', 'harabbim' means 'of the many' or 'the great ones', 'kakokhavim' means 'like the stars', 'leolam' means 'forever', 'vaed' means 'and ever' (emphatic for eternity).
[DAN.12.4] And you, Daniel, seal the words and seal the book until the time of the end; many will be deceived and knowledge will increase. [§]
Ve'ata Daniyel setom hadvarim vachatom hassefer ad et ketz yeshotu rabbim vetirbeh hadaat.
'Ve'ata' means 'And you', 'Daniyel' means 'Daniel', 'setom' means 'seal (imperative)', 'hadvarim' means 'the words', 'vachatom' means 'and seal', 'hassefer' means 'the book', 'ad' means 'until', 'et' means 'the time of', 'ketz' means 'the end', 'yeshotu' means 'they will be deceived', 'rabbim' means 'many', 'vetirbeh' means 'and it will increase', 'hadaat' means 'the knowledge'.
[DAN.12.5] And I, Daniel, saw, and behold, two others standing: one is here by the riverbank, and the other is also here by the riverbank. [§]
ve-raiti ani Daniel ve-hineh shnaim acherim omdim echad henna lisfat hayaar ve echad henna lisfat hayaar.
've' means 'and', 'raiti' means 'I saw', 'ani' means 'I', 'Daniel' is the proper name Daniel, 've-hineh' means 'and behold', 'shnaim' means 'two', 'acherim' means 'others', 'omdim' means 'standing', 'echad' means 'one', 'henna' means 'here', 'lisfat' means 'by the bank', 'hayaar' means 'the river', the second 've' means 'and', the second 'echad' means 'one', the second 'henna' again means 'here', and the final 'lisfat hayaar' repeats 'by the riverbank'.
[DAN.12.6] And he said to the man, 'Clothe the naked one who is from above the waters of the river; until when will the end of the marvels be?' [§]
Vayomer la'ish levush habadim asher mimma'al lemeimei hayear ad-matai kets hapeleot.
'Vayomer' means 'and he said', 'la'ish' means 'to the man', 'levush' means 'clothing', 'habadim' means 'the naked', 'asher' means 'who/which', 'mimma'al' means 'from above', 'lemeimei' means 'to the waters', 'hayear' means 'the river', 'ad-matai' means 'until when', 'kets' means 'the end', 'hapeleot' means 'the wonders' or 'the marvels'.
[DAN.12.7] And I heard the man clothed in nakedness who from above to the waters of the river lifted his right and his left toward the heavens and he satisfied in the life of the world because at a set time, times and half, and as a total breaking of the hand of the holy people, all of these will be destroyed. [§]
Vaeshma et haish levush habaddim asher mimaal lemeimei hayor vayarem yemino usmoalo el hashmayim vayishba bechaye haolam ki lemoed moedim vachetsi vecheloet napetz yad am kodesh tikhleina kol-elleh.
'Vaeshma' means 'and I heard', 'et haish' means 'the man', 'levush' means 'clothed', 'habaddim' means 'the naked', 'asher' means 'who', 'mimaal' means 'from above', 'lemeimei' means 'to the waters of', 'hayor' means 'the river', 'vayarem' means 'and he lifted', 'yemino' means 'his right hand', 'usmoalo' means 'and his left hand', 'el hashmayim' means 'to the heavens', 'vayishba' means 'and he satisfied', 'bechaye' means 'in the life of', 'haolam' means 'the world', 'ki' means 'because', 'lemoed' means 'for a set time', 'moedim' means 'times', 'vachetsi' means 'and half', 'vecheloet' means 'and as a total', 'napetz' means 'breaking', 'yad am kodesh' means 'hand of the holy people', 'tikhleina' means 'will be destroyed', 'kol-elleh' means 'all these'.
[DAN.12.8] And I heard, but I did not understand, and I said, My Lord, what is the end of these? [§]
va ani shamati velo avin va omrah adoni ma acharit eleh
'va' means 'and', 'ani' means 'I', 'shamati' means 'heard', 'velo' means 'and not', 'avin' means 'understood', 'va omrah' means 'and I said', 'adoni' means 'my Lord', 'ma' means 'what', 'acharit' means 'end', 'eleh' means 'these'.
[DAN.12.9] And he said, Go, Daniel, because the sealed and confidential words are until the time of the end. [§]
Vayomer lekh Daniel ki setumim va chatumim hadvarim ad et keitz.
'Vayomer' means 'And he said', 'lekh' means 'go', 'Daniel' is the name Daniel, 'ki' means 'because', 'setumim' means 'sealed' (plural), 'va' means 'and', 'chatumim' means 'confidential' or 'sealed', 'hadvarim' means 'the words', 'ad' means 'until', 'et' means 'the time', 'keitz' means 'the end'.
[DAN.12.10] They shall be confounded and bewildered, and many shall be ashamed, and the wicked shall be condemned; they shall not understand all the wicked, but the wise shall understand. [§]
yitbare'ru ve-yitlabnu ve-yitzarfu rabbim ve-hirshiu reshaim velo yavinu kol-reshaim ve-hamaskilim yavinu.
'yitbare'ru' means 'they shall be confounded', 've-yitlabnu' means 'and they shall be bewildered', 've-yitzarfu' means 'and they shall be ashamed', 'rabbim' means 'many', 've-hirshiu' means 'and they shall condemn', 'reshaim' means 'the wicked', 'velo' means 'and not', 'yavinu' means 'they shall understand', 'kol-reshaim' means 'all the wicked', 've-hamaskilim' means 'and the wise', the final 'yavinu' repeats 'they shall understand'.
[DAN.12.11] And from the time of the constant closure, and to give an examined desolating days thousand two hundred and ninety. [§]
Ume'et husar hatamid ve-latet shikkutz shomem yamim eleph ma'tayim ve-tish'im.
'Ume''et' means 'and from the time', 'husar' means 'to close' or 'to imprison', 'hatamid' means 'the constant' or 'the continual', 've-latet' means 'and to give', 'shikkutz' means 'to examine' or 'to judge', 'shomem' means 'desolating' or 'desolator', 'yamim' means 'days', 'eleph' means 'thousand', 'ma'tayim' means 'two hundred', and 've-tish'im' means 'and ninety'.
[DAN.12.12] Blessed is the one who waits and will reach a thousand three hundred and thirty five days. [§]
Ashrei hamchakeh ve yagia le yamim elef shlosh meot shloshim vachamisha.
'Ashrei' means 'Blessed', 'hamchakeh' means 'the one who waits', 've' means 'and', 'yagia' means 'will reach' or 'will attain', 'le yamim' means 'to days' (i.e., a span of days), 'elef' means 'thousand', 'shlosh meot' means 'three hundred', 'shloshim' means 'thirty', 'va chamisha' means 'and five'.
[DAN.12.13] And you go to the end, and you will rest and you will stand for your lot to the far right. [§]
ve'ata lekh laqetz ve'tanuch ve'taamod le'goralkha leqetz hayamin.
've'ata' means 'and you', 'lekh' means 'go', 'laqetz' means 'to the end', 've'tanuch' means 'and (you) will rest', 've'taamod' means 'and (you) will stand', 'le'goralkha' means 'for your lot', 'leqetz' means 'to the end', 'hayamin' means 'the right (hand)'.