Daniel 12:1-3, 5-13

^I “time” = eth. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
^II “Michael” = Mikael. 13x in OT. 13x in OT. From mi (who, what, which, whoever) + El (God, a god). This is Michael, meaning “who is like God?.”
^III “great” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
^IV “prince” = sar. This is chief, leader, ruler, lord, official, governor, prince, military leader. It refers to someone at the top of a rank or class.

^V “protector” = amad.  Same as “arise” in v1. See note VI below.
^VI {untranslated} = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^VII “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^VIII “arise” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.

^IX “be” = hayah. This is to be or become, to happen.
^X “anguish” = tsarah. From tsar (properly, a narrow or constricted place; figuratively, trouble, a pebble, an enemy, anguish, or distress); from tsarar (to bind, restrict, narrow, be cramped, an adversary). This is tightness, distress, affliction, trouble, or adversary.
^XI “occurred” = hayah. Same as “be” in v1. See note IX above.
^XII “nations” = goy. From the same root as gevah (the back, person, or body); related to gev (among); related to gaah (to rise up). This is nation or people. Often used to refer to Gentiles or foreign nations. It can also be used figuratively for a group of animals. This is where the Yiddish “goy” comes from.

^XIII “came” = hayah. Same as “be” in v1. See note IX above.
^XIV “existence” = eth. Same as “time” in v1. See note I above.
^XV “delivered” = malat. This is to be smooth, which implies to escape as slipping away from. It can also be release, rescue, deliver, or preserve. It can be used specifically to meaning giving birth or making sparks.
^XVI “everyone” = kol. From kalal (to complete). This is all or every.
^XVII “found” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.

^XVIII “written” = kathab. This is to inscribe, write, record, or decree.
^XIX “book” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.
^XX “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^XXI “sleep” = yashen. 5x in OT. From yashen (to be languid or go slack; it can mean to sleep, become old or stale, or die). This is sleeping, sleepy, those who sleep.

^XXII “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.
^XXIII “earth” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
^XXIV “awake” = quts. Related to qayits (fruit, harvest, dry season); from quts (summer, clip off). This is arise or watch. It is to awake in a literal or figurative sense.
^XXV “everlasting” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^XXVI “life” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.

^XXVII “shame” = cherpah. From charaph (to expose and so figuratively to reproach, defame, carp at, defy). This is reproach, rebuke, shame, or disgrace. It can also refer to genitals.
^XXVIII “contempt” = deraon. 2x in OT. Root may mean to repulse. This is an aversion or something to which one is averse. It can also be abhorrence or contempt.
^XXIX “wise” = sakal. This is to consider or be prudent and so it can mean to instruct or be an expert. It can also mean dealing prudently, which implies success and prospering. This verb presumes intelligence of the subject. In one form of the verb, it can mean laying cross-wise.
^XXX “shine” = zahar. This is to be a light, shine, or gleam. Figuratively, it can refer to enlightening, warning, or teaching. It is to teach by giving caution.

^XXXI “brightness” = zohar. Related to “shine” in v3. 2x in OT. From zahar (see note XXX above). This is shining or brilliancy.
^XXXII “sky” = raqia. 17x in OT. From raqa (to beat the earth in a fit of passion; by analogy to hammer something so that it is spread out or spread thin; by extension, decoratively overlaying something with metal). This is an expanse or extended surface. The dome of the firmament was thought of as metal hammered out and spread thin over the arch of the sky that we can see.
^XXXIII “lead…to righteousness” = tsadeq. From tsedeq (rightness, righteousness, just cause, vindication; that which is right in a natural, moral, or legal sense; abstractly equity; figuratively prosperity). This is being just or righteousness. It refers to right in a moral or legal sense. So, it can be doing justice, clearing oneself, or turning to righteousness.

^XXXIV “stars” = kokab. Perhaps from the same as kavah (to prick, blister, burn, scorch). This is a star as shining, stargaze. Figuratively, can mean prince.
^XXXV “forever” = olam. Same as “everlasting” in v2. See note XXV above.
^XXXVI “ever” = ed. Related to “time” in v1. From adah (see note I above). This is eternity, old, a duration.
^XXXVII “Daniel” = Daniyel. Related to “Michael” in v1. From din (to judge) + El (see note II above). This is Daniel, meaning “God is my judge.”
^XXXVIII “looked” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.

^XXXIX “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XL “others” = acher. From achar (to be behind, delay, be late, procrastinate, continue). This is following, next, strange, other.
^XLI “appeared” = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
^XLII “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
^XLIII “standing” = amad. Same as “arise” in v1. See note VI above.

^XLIV “this” = hennah. Related to “appeared” in v5. Perhaps from hen (see note XLI above). This is here in a location or here in a time, i.e. now.
^XLV “bank” = saphah. This is lip, edge, border, bank – used for a boundary. It can also be speech or language.
^XLVI “stream” = yeor. From Egyptian yeor (river). This is the Nile as the main river in Egypt. It is also used for the Tigris for its similar status in Assyria. It can also more generally mean river, steam, channel, or flood.
^XLVII “other” = hennah. Same as “this” in v5. See note XLIV above.
^XLVIII {untranslated} = saphah + yeor. Saphah is the same as “bank” in v5. See note XLV above. Yeor is the same as “stream” in v5. See note XLVI above.

^XLIX “said” = amar. This is to speak, say, answer, command, promise, report.
^L “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^LI “clothed” = labash. This is to wrap around, which implies clothing oneself or someone else. This is wrapping around in a literal or figurative way.
^LII “linen” = bad. Perhaps from badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is white linen as a fabric of divide fibers, flaxen thread, or yarn.

^LIII “upstream” = maal + mayim + yeor. Literally, “on the waters above the river.” Maal is from alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly. Mayim is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen. Yeor is the same as “streams” in v5. See note XLVI above.
^LIV “end” = qets. From qatsats (to cut or chop off in a literal or figurative sense). This is outer border, end, or extremity. It can also mean infinite.
^LV “wonders” = pele. 13x in OT. This is a wonder, marvelous thing, or a miracle.

^LVI “raised” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^LVII “right hand” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
^LVIII “left hand” = semol. Perhaps from the same as simlah (mantle, clothes, wrapper); perhaps from semel (image, figure, likeness). This is left, left side, or north as the part that is dark.
^LIX “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.

^LX “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^LXI “swear” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^LXII “one who lives” = chay. Same as “life” in v2. See note XXVI above.
^LXIII “time” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.

^LXIV “times” = moed. Same as “time” in v7. See note LXIII above.
^LXV “half” = chatsi. From chatsah (to halve, divide, reach, participate). This is half, middle, midnight, midst.
^LXVI “shattering” = naphats. This is to shatter, break, scatter, dash in pieces.
^LXVII “power” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^LXVIII “holy” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.

^LXIX “comes to an end” = kalah. This is to end, be finished, complete, prepare, consume, spent, or completely destroyed.
^LXX “all” = kol. Same as “everyone” in v1. See note XVI above.
^LXXI “accomplished” = kalah. Same as “comes to an end” in v7. See note LXIX above.
^LXXII “understand” = bin. This is to discern, consider, attend to. It refers to distinguishing things in one’s mind or, more generally, to understand.
^LXXIII “lord” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
^LXXIV “outcome” = achar. Related to “others” in v5. From achar (see note XL above). This is after or the last part, following.

^LXXV “go” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^LXXVI “words” = dabar. From dabar (to speak, declare, discuss). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^LXXVII “remain secret” = satham. 15x in OT. This is closed, stopped up, or shut up. This can imply repairs or figuratively it can mean keeping secret.
^LXXVIII “sealed” = chatham. To seal, close up, shut, stop, bring to an end. It is used especially for affixing a seal.
^LXXIX “time” = eth. Same as “time” in v1. See note I above.

^LXXX “purified” = barar. 18x in OT. To clarify, brighten, or polish. This can mean examine, select, choose. It can also mean purge, sharpen, or purify.
^LXXXI “cleansed” = laban. 8x in OT. This is to be white or make a brick.
^LXXXII “refined” = tsaraph. This is to refine, smalt, or fuse metal. It can also refer to the smelter (goldsmith or silversmith). Figuratively, this is refine in a literal or figurative sense – to test or try, make pure.
^LXXXIII “act wickedly” = rasha. From resha (wrong, particularly moral wrong; wickedness, evil, wicked deeds, or something that is ill-gotten). This is to be or do something wicked, condemn, give punishment, vex, disturb, or violate.

^LXXXIV “wicked” = rasha. This is morally wrong so it refers to someone who is actively bad as wicked, criminal, an evil person, offender, condemned, or ungodly.
^LXXXV {untranslated} = kol. Same as “everyone” in v1. See note XVI above.
^LXXXVI “time” = eth. Same as “time” in v1. See note I above.
^LXXXVII “regular burnt offering” = tamid. May come from a word that means to stretch. This word means an indefinite period of time. So, it could be regular or daily. It could also be constantly, continually, always, or perpetually.
^LXXXVIII “taken away” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.

^LXXXIX “desolating” = shamem. This is to stun or become numb. It can also mean to devastate or be appalled. Can also mean to be amazed or astonished.
^XC “sacrilege” = shiqquts. From the same as sheqets (abhorrent, detestable thing; filth; figuratively an object used for idolatry); from shaqats (to detest, abhor, be filthy, pollute). This is something that is detested, filth, an abomination. It can also refer to an idol or something idolatrous.
^XCI “set up” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XCII “thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.

^XCIII “hundred” = meah. This is hundred or some number times one hundred (i.e. hundredfold or the base of two hundred, three hundred, etc.).
^XCIV “ninety” = tishim. From the same as tesha (nine, perhaps as looking to the next number associated with fullness – 10); perhaps from sha’ah (to gaze at, gaze around, regard – to look to, especially for help; to consider or be compassionate; to look at in amazement or while confounded). This is ninety.
^XCV “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^XCVI “happy” = esher. From ashar (to go straight, lead, guide; to be level and so to be right, blessed, honest, happy). This is happy or blessedness.
^XCVII “persevere” = chakah. 14x in OT. Perhaps related to chaqah (to carve, cut in). This is to long for, await, or lurk in ambush.

^XCVIII “attain” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^XCIX “three” = shalosh. This is three, fork, three times.
^C “thirty” = sheloshim. Related to “three” in v12. From the same as shalosh (see note XCIX above). This is thirty or thirtieth.
^CI “five” = chamesh. This is five.

^CII “way” = qets. Same as “end” in v6. See note LIV above.
^CIII “rest” = nuach. This is to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait. It is rest and so implies settling down in a literal or figurative sense. This is perhaps the root verb of the name “Noah.”
^CIV “rise” = amad. Same as “arise” in v1. See note VI above.
^CV “reward” = goral. Root may mean to be rough like a stone. A lot was probably a small pebble used to determine one’s portion or what one should do (the will of a god or one’s destiny).