Word Studies¶
Question¶
In Daniel 8:14, did Daniel intentionally use 'erev boqer' (evening-morning) instead of his usual 'yamim' (days) as a deliberate fingerprint of concealment for the time period — encodable because a day-for-year decoder already existed in Numbers 14:34 and Ezekiel 4:6 — with Gabriel's command to 'seal the vision' (Daniel 8:26) confirming the concealment is intentional? And is the resulting years-reading confirmed (with Daniel 9's 'chathak' the strongest confirmation, not the sole proof)?
H6153 — erev (evening)¶
Source: D:/Bible/bible-studies/word-studies/H6153-ereb.md
Occurrences: 132
erev (H6153), masculine noun 'evening/dusk' from root arab (to grow dusky), 125 unique verses (132 tokens), 27 books. Core sense: the transition as daylight fades, the onset of darkness; in Hebrew reckoning erev marks the BEGINNING of the new day (sunset to sunset), the theologically prior half of the day-cycle. First occurrence Gen 1:5 (creation-day formula). KJV renders ~97% 'even/evening.' Standard pair with boqer (H1242, 44x co-occurrence) = 'evening and morning.' Three Daniel occurrences include the erev-boqer pair of Dan 8:14 and 8:26.
Semantic categories: liturgical day-frame (evening-morning, Gen 1 / Dan 8:14), ritual purity deadline (unclean until even), Passover/feast timing (between the evenings), morning-and-evening tamid sacrifice, day's end in narrative, figurative/poetic foreboding (evening wolves)
Key verses: Gen 1:5, Dan 8:14, Dan 8:26, Lev 23:32, Ex 29:39
Relevance: First member of the crux asyndetic pair at Dan 8:14/8:26. Daniel chose erev (evening) over layil (night) — erev is the day-onset term in the Genesis reckoning, fitting the full-day frame; layil would be the mere dark-period. The evening-first order (erev before boqer) matches Gen 1 and contrasts with the tamid's morning-first order (Ex 29:39; Num 28:4). Because erev opens the Hebrew day, erev-then-boqer = one full day-cycle, supporting the 2300-full-days reading over the 1150-halving.
H1242 — boqer (morning)¶
Source: D:/Bible/bible-studies/word-studies/H1242-boqer.md
Occurrences: 207
boqer (H1242), masculine noun 'morning/dawn' from baqar (to seek out, inspect) — morning as when light breaks through and things become visible/inspectable. 205 OT occurrences. First occurrence Gen 1:5. Completes the 24-hour cycle that begins with erev (Gen 1:5 'evening and morning'). Dense in Exodus (35x, largely tamid regulations and manna). Seven Daniel occurrences include the erev-boqer formula of Dan 8:14, 26. Strongest collocation: erev + boqer ('evening and morning'), spanning creation (Gen 1), cultic worship (Ex 29:39; Num 28:4), and apocalyptic chronology (Dan 8:14, 26).
Semantic categories: creation day-formula (evening + morning), temporal marker 'early next day', cultic/tamid morning offering, divine deliverance/hope at dawn, judgment/justice at morning, prophetic time formulas (Dan 8:14, 26), morning-by-morning continual iteration
Key verses: Gen 1:5, Dan 8:14, Dan 8:26, Ex 29:39, Num 28:4
Relevance: Second member of the crux pair at Dan 8:14. Daniel chose boqer (morning) over shachar (dawn) — boqer is the standard paired counterpart to erev in the day-cycle. In the tamid the morning offering (boqer) comes FIRST (Ex 29:39), but Dan 8:14 places boqer SECOND (after erev), matching Gen 1's evening-first order, not the tamid service order. This order-difference is the key datum favoring a Genesis/day-definition source over a strict tamid-service source for the compound.
H3117 — yom / yamim (day / days)¶
Source: D:/Bible/bible-studies/word-studies/H3117-yowm.md
Occurrences: 2742
yom (H3117), 'day', the ordinary Hebrew time-noun: 1926 unique verses (2742 tokens) across all 39 OT books. Senses span the literal calendar day (Gen 1:5 evening-and-morning cycle), historical era ('in the days of X'), appointed/holy day, the eschatological 'day of the LORD', lifetime span, and frozen adverbial idioms. In the day-year decoder it fills the COUNTED slot (the reckoning base being converted): Num 14:34 / Ezek 4:6 both have yom (Noun.ms.Abs) governed by the distributive lamed toward shanah. yom is also Daniel's DEFAULT apocalyptic time-word (1290/1335 yamim, Dan 12:11-12; leyamim rabbim, Dan 8:26) — the contrast term the whole erev-boqer 'tell' turns on, but that contrast is handled in chunk 1 (focus 1).
Semantic categories: literal calendar day (Gen 1 pattern), historical period/era, appointed/holy day, day of the LORD (eschatological), lifetime/biographical span, adverbial/idiomatic, literal calendar day
Key verses: Gen 1:5, Dan 12:11, Dan 12:12, Dan 8:26, Dan 1:12, Num 14:34, Ezek 4:6
Relevance: In focus 5, yom (H3117) is the COUNTED unit of the day-for-year formula (yom lashanah). Parser-confirmed as Noun.ms.Abs in both witness texts. The decoder converts a count of yamim into a count of shanim at 1:1. yom is thus half of the pre-existing decoder that the encoding thesis needs — but the ratio value (1:1) is supplied by the framing cardinals, not by yom or the lamed alone.
H5640 — satham (stop up / shut up / conceal)¶
Source: D:/Bible/bible-studies/word-studies/H5640-catham.md
Occurrences: 17
satham (H5640), verb 'to stop up, shut up, keep secret,' 17 tokens / 14 unique verses / 8 books. Base sense: stop up as one stops a well (Gen 26:15, Philistines filled Abraham's wells with earth) = block access to content. Figurative 'shut up a vision/words' sense confined to Daniel (8:26; 12:4; 12:9), always prophetic-sealing = restrict access until a divinely appointed time. Qal dominant (77%). Highest density in Daniel (all 3 in chs. 8, 12).
Semantic categories: physical blocking of water sources (wells, springs), repair of breaches, prophetic sealing — shut up revelation until the end (Daniel), hiddenness/secrecy (figurative), blocking access (to God, Lam 3:8)
Key verses: Gen 26:15, Dan 8:26, Dan 12:4, Dan 12:9
Relevance: THE concealment verb, load-bearing for the seal-confirms-intent claim. Dan 8:26 'setom he-chazon' (Qal.Impv.2ms, parser-verified) = shut up/stop up the vision. Base sense (block access to well-content, Gen 26:15) grounds the concealment reading: to satham a vision is to block access to its content. Explicitly temporary/reversible: 'for many days' (8:26), 'to the time of the end' + 'knowledge shall be increased' (12:4), reversed at Rev 22:10. MUST be kept distinct from chatham (H2856, authenticate) — satham (block access) vs chatham (affix seal). Note the LXX collapses both to sphragizo, erasing the Hebrew distinction — a translation datum, not a Hebrew fact.
H2856 — chatham (affix a seal / authenticate)¶
Source: D:/Bible/bible-studies/word-studies/H2856-chatham.md
Occurrences: 26
chatham (H2856), verb 'to close up, especially to seal,' 26 tokens / 24 unique verses / 11 books. Base sense: authenticate/close with a seal, as a signet on a document (Est 8:10; Jer 32:10). KJV 'seal/sealed' ~91%. Concentrated in legal/administrative (Esther, Nehemiah, Jeremiah) and wisdom/prophetic (Job, Daniel, Isaiah). Three Daniel occurrences (9:24; 12:4; 12:9). Distinct from satham: chatham = seal for authentication or secure closure (signet ring, official documents); satham = block access / obstruct.
Semantic categories: legal/documentary sealing (authenticate a deed/letter), divine sealing of hidden things (reserved), prophetic sealing of revelation (preserve until fulfillment), closure/enclosure (basic physical)
Key verses: Jer 32:10, Est 8:10, Dan 9:24, Isa 8:16, Dan 12:4
Relevance: THE contrast-trap verb. Dan 9:24 'lachtom chazon we-nabi' (Qal.InfCon, parser-verified, lemma חתם) = seal up vision and prophecy, standing in a list of six POSITIVE accomplishments — the sense is AUTHENTICATE / certify-by-fulfillment, NOT conceal. Must NOT be cited as concealment evidence. Jer 32:10-14 (seal a deed, preserve 'many days') and Isa 8:16 (seal the law among disciples) show chatham = preserve/authenticate/entrust. At Dan 12:4/12:9 chatham (seal the book) stands alongside satham (shut up the words) — same context, distinct actions. The satham(H5640)/chatham(H2856) distinction is one of the three non-negotiable traps.
H2852 — chathak (cut off / determine — hapax)¶
Source: D:/Bible/bible-studies/word-studies/H2852-chathak.md
Occurrences: 1
chathak (H2852), verb, OT HAPAX LEGOMENON — occurs only at Dan 9:24 (nechtak, Niphal.Perf.3ms, parser-verified lemma חתך). Root sense: 'to cut off, sever a portion from a whole'; figurative extension 'to decree/determine' (an authoritative decision that cuts off a defined portion). KJV 'are determined.' Niphal (divine passive): the seventy weeks 'have been cut off/decreed.' Theodotion Greek: synetmethesan (cut short); LXX/OG: ekrithesan (judged/decided). Root חתך unrelated to chatham (חתם, seal) despite similar consonants.
Semantic categories: decreeing/allotting a fixed period (cut off a portion of time)
Key verses: Dan 9:24
Relevance: The strongest-among-several years confirmation. chathak is a Hebrew hapax whose root sense is 'cut off/sever a portion'; Daniel had charats (H2782, his ordinary decree-verb, used at 9:26-27) available and chose the hapax instead. The historicist inference: the 490 (70 weeks) is 'cut off FROM' the only adjacent parent period, the 2300 of 8:14 — making the 490 a subset sharing the 2300's start, and (with day-year) confirming the 2300 as years. CRITICAL CALIBRATION: 'cut off FROM the 2300' is an INFERENCE, not a lexical necessity (chathak can simply mean 'decree/determine' — the KJV rendering); this is the most contestable load-bearing link. Frame chathak as strongest-among-several (with Num/Ezek ratio, apocalyptic genre, scope-demand), NOT the sole proof of years. This IS H2852 the Hebrew hapax, NOT the Aramaic A2857.
H8548 — tamid (continual / the daily)¶
Source: D:/Bible/bible-studies/word-studies/H8548-tamid.md
Occurrences: 105
tamid (H8548), noun 'continuance/continual' from an unused root 'to stretch'; used attributively/adverbially and elliptically for the regular (daily) sacrifice. 104 OT occurrences. Core sense: regular, uninterrupted RECURRENCE (not eternity, which is olam). The dominant technical use is 'olat tamid, the twice-daily (morning+evening) continual burnt offering (Ex 29:38-42; Num 28:3-8). In Daniel used substantively as 'the tamid' ('the daily,' 8:11; 8:13; 11:31; 12:11) without a qualifying noun (KJV supplies '[sacrifice]').
Semantic categories: the continual burnt offering (olat tamid, morning+evening), other continual sanctuary elements (showbread, lamp, incense), substantive 'the daily' (Daniel's apocalyptic usage), continual devotion/praise (Psalms), continual states/conditions (prophets), priestly duty/divine care
Key verses: Ex 29:42, Num 28:3, Dan 8:11, Dan 8:13, Dan 12:11
Relevance: Anchors the tamid-primary candidate. Dan 8:13's question is literally 'how long the vision — the tamid...?' — so the answer (8:14) may count in the tamid's own evening+morning units ('the measurement mirrors the thing measured'). BUT two complications from the text: (1) the tamid service order is morning-THEN-evening (Ex 29:39; Num 28:4), while Dan 8:14 is evening-first — matching Genesis, not the tamid order; (2) the two daily lambs are summed as ONE 'olat tamid (singular, Num 28:3,6), undercutting the 1150-halving that counts them as 2300 separate sacrifices. Conclusion for reconciliation: the tamid supplies the TOPIC and availability; Genesis supplies the ORDER and full-day definition; concealment (if established) is a further layer — not mutually exclusive, but the thesis cannot claim concealment as the SOLE reason.
H4758 — mareh (appearance / vision-sight)¶
Source: D:/Bible/bible-studies/word-studies/H4758-mareh.md
Occurrences: 110
mareh (H4758), masculine noun from ra'ah (to see) — a view/the act of seeing, or an appearance/the thing seen (shape, countenance, or mental vision). 82 unique verses, 18 books. First occurrence Gen 2:9. Concentrated in Daniel (11x, prophetic vision language) and Ezekiel (theophanic). In visionary contexts overlaps with chazon but emphasizes the VISUAL impression received / what is seen.
Semantic categories: physical attractiveness of persons (tob mareh), facial countenance, clinical visual inspection (Leviticus skin laws), theophanic/angelic appearances, prophetic visions (Daniel, Ezekiel)
Key verses: Dan 8:15, Dan 8:16, Dan 8:26, Dan 9:23, Dan 10:6
Relevance: The bridge word. Dan 8:26 specifically labels the erev-boqer TIME element 'the mareh of the evening and the morning' (mareh Cst, parser-verified). Dan 8:27 Daniel is astonished at the mareh; Dan 9:23 Gabriel returns and says 'consider the mareh' — sending Daniel back to the ONE unexplained element of ch. 8, the time period. This shared mareh vocabulary is the linguistic warrant that Dan 9 continues Dan 8's explanation (the precondition for chathak confirming the 2300 as years). Distinguished from chazon (broad vision): mareh = the visual/time element, chazon = the broad vision that is sealed (satham) at 8:26.
H2377 — chazon (vision)¶
Source: D:/Bible/bible-studies/word-studies/H2377-chazon.md
Occurrences: 37
chazon (H2377), masculine noun 'vision' from chazah (to gaze/behold in vision) — a divinely revealed sight/oracle, not ordinary seeing. 37 OT occurrences, overwhelmingly prophetic; Daniel accounts for 32% (12x). Denotes the revelatory CONTENT received by prophetic sight. Used for the broad Daniel-8 vision (8:1,13,17,26) and the sealed vision/prophecy (9:24).
Semantic categories: prophetic oracle / book superscription, apocalyptic/eschatological vision (Daniel), divine communication to prophets, false/absent vision, vision needing preservation or fulfillment
Key verses: Dan 8:1, Dan 8:13, Dan 8:17, Dan 8:26, Dan 9:24
Relevance: The broad vision that is sealed. Dan 8:26 'setom he-chazon' (satham the chazon) — the BROAD vision is what Gabriel commands sealed, distinguished from the mareh (H4758, the specific time-element). The distinction bears on the concealment-target analysis (focus 8): the chazon is the whole vision; the mareh (the erev-boqer time) is the element left unexplained and sent back for understanding at 9:23. chazon also = the sealed vision at 9:24 (lachtom chazon we-nabi, but there under chatham/authenticate, not satham/conceal).
H2782 — charats (decree / determine — Daniel's ordinary decree-verb)¶
Occurrences: 14
charats (H2782), verb, primitive root 'to point sharply, i.e. (literally) to wound; figuratively, to be alert, to decide/decree/determine.' 14 total occurrences (search_strongs.py --lookup: glossed 'even determined / determined / decreed / decided / bestir self / maim / move'). In Daniel it is his ORDINARY decree/determine verb: 9:26 'necheretzet' (desolations determined) and 9:27 'nechertsah' (that determined) — both Niphal participles (parser-verified), and 11:36 'that that is determined.' No canonical library entry exists; this is a fresh lookup.
Semantic categories: decree / determine / decide (figurative), point sharply / wound (literal), be alert / bestir oneself
Key verses: Dan 9:26, Dan 9:27, Dan 11:36
Relevance: The contrast that makes chathak's choice at 9:24 MARKED. charats (H2782) is Daniel's ordinary decree-verb, available and USED just two verses after 9:24 (9:26 necheretzet, 9:27 nechertsah — parser-verified). At 9:24 Daniel chose instead the hapax chathak (H2852, 'cut off/determine'). Had he merely meant 'decreed,' charats was to hand; the selection of the rarer chathak (whose root sense is 'cut off/sever a portion') is the datum the historicist 'cut off FROM the 2300' reading leans on. CALIBRATION: the availability of charats shows chathak's choice is marked, but 'cut off FROM the 2300' remains an inference, not a lexical necessity — chathak can itself simply mean 'decree/determine.'
H505 — eleph (thousand)¶
Occurrences: 508
eleph (H505), noun/cardinal 'thousand,' 508 total occurrences (search_strongs.py --lookup: 'thousand' 65.7%, 'a thousand' 12.6%, 'two thousand' 4.9%, 'of thousands,' etc.). The ordinary Hebrew cardinal for a thousand; its dual 'alpayim = 'two thousand.' No canonical library entry; fresh lookup.
Semantic categories: cardinal number 'thousand', dual 'alpayim = two thousand, 'thousands' (military/clan units, figurative)
Key verses: Dan 8:14, Dan 12:11, Dan 12:12
Relevance: The cardinal scoping the crux unit. In Dan 8:14 the number is 'alpayim (Noun.d.Abs, the DUAL of eleph = 'two thousand,' parser-verified) u-shlosh me'oth (three hundred) = 2300. Critically, this SINGLE compound cardinal scopes the FUSED asyndetic pair erev-boqer as ONE counted unit — one evening-morning counted 2300 times = 2300 full days. This is grammatical support for the 2300-full-days reading over the 1150-halving (which would require the cardinal to count 2300 separate half-day sacrifice-events, splitting the singular fused pair). The same eleph appears in the yamim-counted controls (1290 in 12:11, 1335 in 12:12).
H4759 — marah (vision — feminine variant)¶
Source: D:/Bible/bible-studies/word-studies/H4759-marah.md
Occurrences: 11
marah (H4759), feminine cognate of mareh (H4758), from ra'ah (to see) — 'vision; mirror.' Narrower than mareh: primarily prophetic visions and mirrors (~10-12 occurrences). Related vision-sight vocabulary bearing on the mareh/chazon distinction.
Semantic categories: prophetic vision (feminine), mirror/reflection
Key verses: Num 12:6, Ezek 8:3
Relevance: Related vision-sight vocabulary informing the mareh/chazon distinction (focus 10). The feminine marah is narrower (prophetic visions/mirrors) than the masculine mareh (which also covers physical appearance, countenance, skin-inspection). Contextual background for the Daniel vision-vocabulary field; not itself load-bearing for the crux.
H2384 — chizzayon (vision — night/dream revelation)¶
Source: D:/Bible/bible-studies/word-studies/H2384-chizzayon.md
Occurrences: 10
chizzayon (H2384), masculine noun 'vision' from the chazah root, ~9 occurrences — vision received in dreams/at night. Related to chazon (H2377) but specifically dream/night-vision. Part of the broader vision vocabulary cluster (chazon, mareh, marah, chizzayon, machazeh).
Semantic categories: vision received in dreams / at night, prophetic revelation (night mode)
Key verses: Job 4:13, Job 33:15, Joel 2:28
Relevance: Related vision vocabulary for the genre/sealing analysis (focus 10). chizzayon (dream/night vision) rounds out the vision-word cluster against which chazon (broad prophetic vision) and mareh (the visual/time element) are distinguished in Dan 8-9. Background; not load-bearing for the crux, but relevant to the vision-vocabulary axis distinguishing what is sealed (chazon) from the time-element sent back for understanding (mareh).
H8141 — shanah (year)¶
Occurrences: 972
shanah (H8141), 'year', the standard Hebrew year-noun. search_strongs.py --lookup H8141 reports 972 total occurrences with 79 unique KJV translations; the distribution is dominated by 'years' (398, 40.9%) and 'year' (258, 26.5%) — 67.4% of renderings are the plain year-word, with the remainder being prepositional/idiomatic wrappers ('in the year', 'by year', 'yearly', 'year of', etc.). No canonical library entry exists for H8141 (fresh lookup). In the day-year formula it fills the RECKONING slot: la-shanah (ל + ה + שׁנה, Noun.fs.Abs), the base against which each yom is assigned. The reduplicated framing cardinal in both decoder texts is arba'im shanah ('forty years').
Semantic categories: calendar year, regnal/chronological year, distributive/reckoning year-unit, year-for-year sign-act reckoning
Key verses: Num 14:34, Ezek 4:6
Relevance: shanah (H8141) is the RECKONING/target unit of the day-for-year decoder (yom lashanah = 'a day for THE year'). Parser-confirmed as Noun.fs.Abs, definite via the fused article (laš-), in both Num 14:34 and Ezek 4:6. It is the second half of the pre-existing decoder that the erev-boqer encoding thesis depends on. Per lamed-recipient-vs-destination.md and distributive-lamed-ratio.md, the definite article marks shanah as THE specified reckoning unit in force; the 1:1 value is contextual (matching cardinals), and the grammar would equally license other ratios (2:1 at Num 28:3).
H6663 — tsadaq¶
Source: D:/Bible/bible-studies/word-studies/H6663-tsadaq.md
Occurrences: 54
Primitive verb meaning to be, or make/declare, right in a moral or forensic sense: be righteous, be just, justify, acquit, vindicate. 41 OT occurrences, dominated by Job (56%) and clustered in wisdom and prophetic literature. Stem distribution (from hebrew_parser.py): Qal 22 (be righteous / be in the right), Hiphil 12 (justify / declare righteous / acquit), Piel 5 (prove or show righteous, comparative), Hithpael 1 (clear oneself), and Niphal 1 — the sole OT Niphal being Dan 8:14 nitsdaq, which the library entry glosses 'be vindicated / be restored to rightness' (KJV 'be cleansed'). The verb's core is forensic/declarative standing before God, not ritual purification: its easily-confused neighbors taher (H2891, ritual/physical purity) and kaphar (atonement) are semantically distinct. LXX maps primarily to dikaioo (G1344, 21x) and dikaios (G1342, 22x).
Semantic categories: forensic/declarative rightness, vindication / restoration to rightness (Niphal, Dan 8:14), judicial acquittal, being righteous before God, moral standing (not ritual purity)
Key verses: Dan 8:14, Gen 38:26, Job 9:2, Deut 25:1, Isa 53:11
Relevance: Focus area 11: nitsdaq (Dan 8:14, we-nitsdaq qodesh) is the Niphal of tsadaq — the ONLY Niphal of this verb in the OT, a uniquely marked form. The library establishes its sense as forensic vindication / being set right, not ritual cleansing, and that Daniel chose tsadaq over the expected sanctuary-verbs taher (cleanse) or kaphar (atone) — a datum supporting the study's broader pattern of deliberate, theologically loaded word choices (bears on focus 1/9 authorial deliberateness). Analytically the terminus EVENT named here — the sanctuary vindicated/set right — is stated OPENLY in 8:14; it is precisely NOT the sealed element. What Gabriel seals (satham, 8:26) is the mareh/time element (the WHEN), so concealment operates on the timing, not on the openly-declared outcome. This distinction sharpens the concealment-target analysis (focus 8) without importing sanctuary-theology conclusions as premises. The single-cardinal 2300 scoping the fused pair and the perfect nitsdaq mark the endpoint the reader anticipates, contrasting with the withheld starting anchor.
H6944 — qodesh¶
Source: D:/Bible/bible-studies/word-studies/H6944-qodesh.md
Occurrences: 452
Masculine noun from qadash (H6942): a sacred place or thing, or (rarely) abstract sanctity. 452 OT occurrences, heavily concentrated in the Pentateuch (212, 47%) and Ezekiel (51). KJV renders it 'holy' (adj. modifier, ~53%), 'sanctuary' (place, ~15%), 'most holy' (superlative, ~10%), 'holiness' (abstract, ~7%), 'holy things' (objects), and 'dedicated/consecrated/hallowed'. Semantic range spans sacred quality (holy X), sacred space (the sanctuary), the superlative qodesh qodashim (most holy / holy of holies), abstract divine holiness, and consecrated status. Daniel has 12 occurrences clustered in ch. 8-12 around sanctuary/holy-city language, including Dan 8:13 'sanctuary (qodesh)' and Dan 9:24 'the most Holy (qodesh qodashim)'. LXX maps overwhelmingly to hagios (G40, 346x, ~77%).
Semantic categories: sacred space / sanctuary, holy as modifier, most holy (qodesh qodashim), abstract holiness, consecrated status / holy things
Key verses: Dan 8:14, Dan 8:13, Dan 9:24, Exo 3:5, Exo 26:33
Relevance: Focus area 11: qodesh is the subject of nitsdaq at Dan 8:14 (we-nitsdaq qodesh, 'then shall the sanctuary be vindicated/cleansed') — it names the terminus that is set right. The library confirms qodesh's frequent use for the sanctuary itself (~15% 'sanctuary'), and that Dan 8:13's parallel question is literally about 'the sanctuary (qodesh) ... trodden under foot', tying the 8:13 question to the 8:14 answer. The same noun anchors Dan 9:24's qodesh qodashim, part of the 8-to-9 bridge. For the concealment-target analysis: the sanctuary-vindicated outcome is stated plainly (the qodesh is openly named as what gets set right), reinforcing that the openly-declared terminus is NOT the sealed content; only the timing (the mareh) is sealed. Kept within textual bounds — this word study supplies the object of nitsdaq, not a sanctuary-theology conclusion.
H6942 — qadash¶
Source: D:/Bible/bible-studies/word-studies/H6942-qadash.md
Occurrences: 186
Primitive root verb (parent of the noun qodesh H6944 and adjective qadosh H6918): to be, or make/pronounce/observe as, holy — consecrate, dedicate, hallow, sanctify, purify. 153 unique verses (186 tokens) across 23 books, first at Gen 2:3 (God 'sanctified' the seventh day). Stem distribution: Piel 41 (make holy / consecrate), Hiphil 13 (cause to be holy, often God as subject), Qal 7 (be holy / set apart), Hithpael 4 (sanctify oneself), Niphal 3 (be sanctified / hallowed — often God vindicated before the nations, e.g. Isa 5:16). Dominant in priestly legislation (Leviticus, Exodus, Numbers) and post-exilic temple restoration. LXX maps tightly to hagiazo (G37, co-occ 119, PMI 6.95).
Semantic categories: consecration / making holy (Piel), God vindicated as holy (Niphal), sanctifying sacred time and space, consecrating persons for service, ritual self-preparation
Key verses: Gen 2:3, Dan 8:14, Isa 5:16, Lev 8:15, Jer 1:5
Relevance: Focus area 11: qadash is the root verb behind both the noun qodesh (the object of nitsdaq at Dan 8:14) and the holiness word-family; it is included to distinguish the ACTUAL verb Daniel chose at 8:14 (tsadaq H6663, vindicate/set right) from the expected consecration/sanctuation verb qadash. Daniel did NOT write nitqaddesh (Niphal of qadash, 'be sanctified/hallowed') at 8:14 — which would have been the natural cultic verb for a sanctuary and which does occur in the Niphal elsewhere (Isa 5:16, God 'sanctified in righteousness'; Lev, Num) — he wrote nitsdaq (Niphal of tsadaq). This contrast strengthens the deliberate-word-choice datum for focus 11 (and by extension focuses 1/9): a forensic vindication verb, not a purification/consecration verb, marks the terminus. The library's note that qadash's Niphal itself carries a 'God vindicated before the nations' sense (Isa 5:16) shows a vindication reading was available in the holiness family too, yet Daniel still selected tsadaq — sharpening the marked-choice observation while keeping it within textual bounds.