Daniel 2:1 — Word Study
WLCוּבִשְׁנַ֣ת שְׁתַּ֗יִם לְמַלְכוּת֙ נְבֻֽכַדְנֶצַּ֔ר חָלַ֥ם נְבֻֽכַדְנֶצַּ֖ר חֲלֹמ֑וֹת וַתִּתְפָּ֣עֶם רוּח֔וֹ וּשְׁנָת֖וֹ נִהְיְתָ֥ה עָלָֽיו׃
BSAIn the secondshᵉnayim [two, a pair] yearshâneh of hisNᵉbûwkadneʼtstsar reignmalkûwth [royal power, kingdom] NebuchadnezzarNᵉbûwkadneʼtstsar [a powerful king of Babylon] had dreamschâlam■ [visions, prophetic messages] that troubledpâʻam▸ [disturbed, agitated] his spiritrûwach [mind, emotions, the breath of life] and sleepshênâh [rest, slumber] escapedhâyâh■ [went away, was taken from] himʻal
| Greek | English | Parsing |
|---|---|---|
| וּבִשְׁנַ֣ת | and in year | Conjunction, preposition, noun common feminine singular construct |
| שְׁתַּ֗יִם | two | Adj |
| לְמַלְכוּת֙ | of [the] reign of | Preposition, noun common feminine singular construct |
| נְבֻֽכַדְנֶצַּ֔ר | Nebuchadnezzar | Noun proper masculine |
| חָלַ֥ם | he dreamed | Verb, Qal, perfect third person masculine singular |
| נְבֻֽכַדְנֶצַּ֖ר | Nebuchadnezzar | Noun proper masculine |
| חֲלֹמ֑וֹת | dreams | Noun common, feminine plural absolute |
| וַתִּתְפָּ֣עֶם | and it was troubled | Verb, Hithpael, sequential imperfect third person feminine singular |
| רוּח֔וֹ | spirit his | Noun common feminine singular construct, suffix |
| וּשְׁנָת֖וֹ | and sleep his | Conjunction, noun common feminine singular construct, suffix |
| נִהְיְתָ֥ה | it happened | Verb, Niphal, perfect third person feminine singular |
| עָלָֽיו׃ | on him | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | In the second year of his reign, Nebuchadnezzar had dreams that troubled his spirit, and sleep escaped him. |
| KJV | And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. |
| ASV | And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him. |
| YLT | And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him; |
| WEB | In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him. |
| BBE | In the second year of the rule of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep went from him. |
The translations agree on the key elements of Nebuchadnezzar's troubling dreams.
The sentence is structured around a main clause with several phrases adding detail about time, subject, and emotional response.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנְבוּכַדְנֶאצַּר
verbחָלַם
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 2:1
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Dreams of Nebuchadnezzargenerated
Daniel 2:1 introduces a significant moment in Nebuchadnezzar's reign, where he experiences dreams that deeply trouble him. This sets the stage for the unfolding narrative where he seeks understanding and interpretation of these dreams. The dreams are not just ordinary; they reflect a divine communication that will lead to important revelations about the future, as seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 1:1–5 | In the third year of the reign of Jehoiakim king of Judah, Nebuchadnezzar king of Babylon came to Jerusalem and besieged it. |
| 2 | 2 Chronicles 36:5–7 | Jehoiakim was twenty-five years old when he became king, and he reigned in Jerusalem eleven years. And he did evil in the sight of the LORD his God. |
| 3 | Jeremiah 25:1 | This is the word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim son of Josiah king of Judah, which was the first year of Nebuchadnezzar king of Babylon. |
| 4 | Daniel 2:3 | he said to them, “I have had a dream, and my spirit is anxious to understand it.” |
| 5 | Daniel 4:5 | I had a dream, and it frightened me; while in my bed, the images and visions in my mind alarmed me. |
The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to
The Key Word — חָלַם, cha.Lamgenerated
The verb חָלַם (chalam) means 'to dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to health, indicating a state of being that is often linked to the mind's activity during sleep.
In this context, the verb is in the perfect tense, indicating that Nebuchadnezzar completed the act of dreaming. The dreams he experienced were significant enough to disturb his spirit, highlighting their importance and the emotional impact they had on him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations of this verse are consistent in conveying the essence of Nebuchadnezzar's experience.
Sentence Structuregenerated
The main verb of the sentence is חָלַם, he dreamed, which governs the action of the subject, Nebuchadnezzar. The structure includes a prepositional phrase indicating the time, followed by the subject and the object of the verb, culminating in a description of the emotional response to the dreams.
The sentence is structured to emphasize the king's troubling experience, with the verb placed prominently to highlight the action of dreaming and its consequences.
Septuagint Backgroundgenerated
The Septuagint translates חָלַם as συνέβη, which means 'it happened' or 'it occurred.' This choice may suggest a more narrative-driven approach, focusing on the event of dreaming rather than the act itself.
This rendering indicates a slight shift in emphasis from the act of dreaming to the occurrence of the dreams as significant events in the king's life.
In plain words — the whole versegenerated
Daniel 2:1 tells us that in the second year of his reign, Nebuchadnezzar had dreams that troubled him deeply. These dreams caused him great distress, leading him to seek understanding and interpretation from others. This sets the stage for the unfolding events in the book of Daniel.
Frequently Asked Questionsgenerated
The dreams signify a form of divine communication, indicating that something important was being revealed to the king, which he needed to understand.
The dreams disturbed Nebuchadnezzar's spirit, suggesting they contained unsettling or significant messages that he could not comprehend.
He sought the help of magicians and wise men to interpret the dreams, indicating the importance he placed on understanding their meaning.
This detail sets a specific time frame for the events, linking them to the early part of Nebuchadnezzar's rule, which is crucial for understanding the historical context.
Reflection Questionsgenerated
- How do dreams play a role in my own life, and what significance do I attach to them?
- In what ways can I seek understanding when faced with troubling thoughts or experiences?
- How do I respond to situations that cause me distress, and what steps do I take to find clarity?
- What can I learn from Nebuchadnezzar's experience about the importance of seeking help and guidance?
The early church on this verse — how the Fathers read it
Early church fathers commented on the significance of dreams and divine communication, as seen in their writings. Here are their insights based on this verse.
There is a type of dream that comes from God, since he has promised to pour out the grace of the Holy Spirit on all flesh and has ordained that his sons and handmaidens shall utter prophecies and dream dreams.Early Church Fathers on Daniel 2 →
Verse 1. "In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar saw a dream and his spirit was terrified, and his dream fled from him." If the three lads had entered before him at the end of three years,Early Church Fathers on Daniel 2 →
The Spirit of prophecy does not affect everyone in the same way. The Spirit’s infusion in some people confers images of things; others are granted the mental fruit of understanding; others are given both by inspiration;Early Church Fathers on Daniel 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 2:1 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd in the second year of the reign of Nebuchadnezzar,.... It was in the first year of Nebuchadnezzar's reign that Daniel was carried captive, Jeremiah 25:1, three years Daniel had been under tutors;
Read John Gill on Daniel 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. In the second year of the reign of Nebuchadnezzar.
Read Robert Jamieson on Daniel 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleDANIEL CHAPTER 2 In this chapter are four principal parts: I. The king’ s, dream, . II. The wise men’ s ignorance and danger, . III. The revelation and interpretation of the dream by Daniel, . IV. The advancement of Daniel to great honour by that means, . In the second year of the reign of Nebuchadnezzar, Heb. in the reign of Nebuchadnezzar, for this was properly in the fifth year of that king’ s reign and of Daniel’ s captivity, and the ninth year of Jehoiakim; but in the second year after Daniel had by his three years’ preparation been brought before the king and approved, then the king dreamed. Dreamed dreams; it was one dream, but of many parts, therefore called dreams; chiefly for what…
Read Matthew Poole on Daniel 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 2:1 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.Ver. 1. And in the second year.] Of Daniel’ s advancement. Or, as Josephus hath it, post annum secundum Aegyptiacae vastitatis, in the second year after that Nebuchadnezzar had subdued Egypt, and other countries, and so established his monarchy, whereupon likely was begun a new computation of the years of his reign. Nebuchadnezzar dreamed dreams.] All was but one dream, but of many and weighty matters. Wherewith his spirit was troubled.] God can easily trouble the troublers of his Israel, and make the ringleader of their bondage the…
Read John Trapp on Daniel 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersII. (1) The second year.—Nebuchadnezzar was proleptically spoken of as “king of Babylon” in Daniel 1:1, for his father did not die till after the battle of Carchemish. On the reign of Nebuchadnezzar, see Notes on 2 Kings 24:1.) Dreams.—Spoken of in Daniel 2:3 as “a dream.” The one dream consisted of several parts, and is therefore spoken of in the plural. For the effects of the dream upon the king’s mind, comp. Genesis 41:8. His sleep brake.—i.e., his sleep finished. A similar use of the word occurs Daniel 6:18; Esther 6:1. The anxiety which the vision caused him prevented him from sleeping again. And no wonder. The battle of Carchemish, which forced Egypt to retire within her ancient…
Read Charles John Ellicott on Daniel 2 →AdamClarkeAdam Clarke's Commentary on the BibleCHAPTER II Nebuchadnezzar, in the second year of his reign, (or in the fourth, according to the Jewish account, which takes in the first two years in which he reigned conjointly with his father,) had a dream which greatly troubled him; but of which nothing remained in the morning but the uneasy impression. Hence the diviners, when brought in before the king, could give no interpretation, as they were not in possession of the dream, 1-13. Daniel then, having obtained favour from God, is made acquainted with the dream, and its interpretation, 14-19; for which he blesses God in a lofty and beautiful ode, 20-23; and reveals both unto the king, telling him first the particulars of the dream…
Read AdamClarke on Daniel 2 →CambridgeThe Cambridge Bible for Schools and Colleges1–6. Nebuchadnezzar, being troubled by a dream, summons the wise men of Babylon before him, and bids them both tell him what his dream had been, and also interpret it to him.
Read Cambridge on Daniel 2 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd in the second year of the reign of Nebuchadnezzar - There is an apparent chronological difficulty in this statement which has given some perplexity to expositors. It arises mainly from two sources.
Read Albert Barnes on Daniel 2 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
In the second year of his reign, Nebuchadnezzar had dreams that troubled his spirit, and sleep escaped him.
In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him.
In the second year of his reign, Nebuchadnezzar had dreams that troubled his spirit, and sleep escaped him.
In the second year of his reign Nebuchadnezzar had many dreams. His mind was disturbed and he suffered from insomnia.
Tyndale line
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.
And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep went from him.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep brake from him.
And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, with which his spirit was troubled, and his sleep broke from him.
And in the seconde yeere of the raygne of Nebuchad-nezzar, Nebuchad-nezzar dreamed dreames wherewith his spirite was troubled, and his sleepe was vpon him.
Strictly literal
And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, and his spirit was troubled, and his sleep went from him.
And in the second year of the reign of Nebuchadnezzar, dreamed hath Nebuchadnezzar dreams, and his spirit doth move itself, and his sleep hath been against him;
And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar has dreamed dreams, and his spirit moves itself, and his sleep has been against him;
And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams, whereat his spirit was troubled, and his sleep that was upon him was gone.
In the second year of the reign of Nebuchadnezzar, he had dreams. His mind was troubled, and he could not sleep.
From the Latin
In the second year of the reign of Nabuchodonosor, Nabuchodonosor had a dream, and his spirit was terrified, and his dream went out of his mind.
Simplified
In the second year of Nebuchadnezzar's reign the king had dreams that upset him so much that he found it difficult to sleep.
In the second year of the rule of Nebuchadnezzar, Nebuchadnezzar had dreams; and his spirit was troubled and his sleep went from him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show a strong agreement, with nine out of twelve words matching directly. The Septuagint's word order and articles differ, but the key elements of the narrative remain consistent across both texts.
וּבִשְׁנַ֣ת שְׁתַּ֗יִם לְמַלְכוּת֙ נְבֻֽכַדְנֶצַּ֔ר חָלַ֥ם נְבֻֽכַדְנֶצַּ֖ר חֲלֹמ֑וֹת וַתִּתְפָּ֣עֶם רוּח֔וֹ וּשְׁנָת֖וֹ נִהְיְתָ֥ה עָלָֽיו׃
9 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Daniel 2:1
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׁנָה (shaneh) means 'year' and is derived from the root meaning to change or revolve. It encompasses various aspects of time, including divisions of time, measures of age, and even a lifetime. The Aramaic equivalent is שְׁנָה (she.nah), also meaning 'year'.
שָׁנָה 877 n.f. year (etym. v. √[v.ek.aa])
base
H8141 שָׁנָה year (etym. v. √[8138a])
8141 shaneh shaw-neh'
(in plura or (feminine) shanah {shaw-naw'}; from 8138; a year
(as a revolution of time):--+ whole age, X long, + old,
year(X -ly).
see HEBREW for 08138
שָׁנָה (sha.neh) — year.
1) year
1a) as division of time
1b) as measure of time
1c) as indication of age
1d) a lifetime (of years of life)
Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Conj | Prep | N-fs — Conjunction · preposition · noun common feminine singular constructHC/R/Ncfsc
yer (shanah, Aramaic shenah, "a return" (of the sun), like the Greek eniautos; yamim, "days," is also used for "year," and the Greek hemerai, corresponds to it (Jos 13:1; Lu 17,18); etos, is also employed frequently in the New Testament; for the difference between etos and eniautos, see Grimm-Thayer, under the word): The Hebrew year was solar, although the month was lunar, the adjustment being made in intercalation.
See ASTRONOMY; TIME.
Year
Heb. shanah, meaning “repetition” or “revolution” (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.
the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews. A year of 360 days appears to have been in use in Noah’s time. The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some…
The Hebrews always had years of twelve months. But at the beginning, as some suppose, they were solar years of twelve months, each month having thirty days, excepting the twelfth, which had thirty-five days. We see, by the enumeration of the days of the deluge, Ge 7:1-8:22, that the original year consisted of three hundred and sixtyfive days. It is supposed that they had an intercalary month at the end of one hundred and twenty years, at which time the beginning of their year would be out of its place full thirty days. Subsequently, however, and throughout the history of the Jews, the year was wholly lunar, having alternately a full month of thirty days, and a defective month of twenty-nine days, thus completing their year in three hundred and fifty-four days. To accommodate this lunar year to the solar year, (365 days, 5 hours, 48…
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — AdjHAcfda
too.
See NUMBER.
מַלְכוּת (malkuwth) refers to concepts of royalty, royal power, reign, and kingdom. It is derived from the root meaning 'to rule' and encompasses ideas of dominion and sovereignty. The term appears in various contexts within the Old Testament, emphasizing authority and governance.
מַלְכוּת n.f. royalty, royal power, reign, kingdom
royal power, dominion
reign
kingdom, realm
base
H4438 מַלְכוּת royalty, royal power, reign, kingdom
4438 malkuwth mal-kooth'
or malkuth {mal-kooth'}; or (in plural) malkuyah
{mal-koo-yah'}; from 4427; a rule; concretely, a
dominion:--empire, kingdom, realm, reign, royal.
see HEBREW for 04427
מַלְכוּת (mal.khut) — royalty.
1) royalty, royal power, reign, kingdom, sovereign power
1a) royal power, dominion
1b) reign
1c) kingdom, realm
Aramaic equivalent: mal.khu (מַלְכוּ "kingdom" H4437)
Prep | N-fs — Preposition · noun common feminine singular constructHR/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
נְבוּכַדְרֶאצַּר (Nebuchadnezzar) is a proper name of a Babylonian king, derived from a Babylonian phrase meaning 'may Nebo protect the crown.' The entries indicate various spellings and references to his role during the Divided Monarchy, particularly noted for capturing Jerusalem. Notably, there is a mention of a possible incorrect spelling in some sources.
נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר n.pr.m. Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary!)
base
H5019 נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary)
5019 Nbuwkadne'tstsar neb-oo-kad-nets-tsar'
or Nbukadneotstsar (2 Kings 24:1, 10)
{neb-oo-kad-nets-tsar'}; or Nbuwkadnetstsar (Esther 2:6;
Daniel 1:18) {neb-oo-kad-nets-tsar'}; or Nbuwkadreotstsar
{neb-oo-kad-rets-tsar'}; or Nbuwkadreltstsowr (Ezra 2:1;
Jeremiah 49:28) {neb-oo-kad-rets-tsore'}; or foreign
derivation; Nebukadnetstsar (or -retstsar, or -retstsor), king
of Babylon:--Nebuchadnezzar, Nebuchadrezzar.
see HEBREW for 010
נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר (ne.vu.khad.nets.tsar) — Nebuchadnezzar.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.24.1;
father of: Belshazzar (H1112)
Also named: ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5020)
§ Nebuchadnezzar or Nebuchadrezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
N-proper — Noun proper masculineHNpm
Nebuchadnezzar
In the Babylonian orthography Nabu-kudur-uzur, which means “Nebo, protect the crown!” or the “frontiers.” In an inscription he styles himself “Nebo’s favourite.” He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. The remaining provinces of the Assyrian empire were divided between Babylonia and Media. But Nabopolassar was ambitious of reconquering from Necho the western provinces of Syria, and for this purpose he sent his son with a…
Called in Jeremiah Nebuchadnezzar, the son and successor of Nabopolassar, succeeded to the kingdom of Chaldea about 600 B. C. He had been some time before associated in the kingdom, and sent to recover Carchemish, which had been wrested from the empire by Necho king of Egypt. Having been successful, he marched against the governor of Phoenicia, and Jehoiakim king of Judah, tributary of Necho king of Egypt. He took Jehoiakim, and put him in chains to carry him captive to Babylon; but afterwards he left him in Judea, on condition of his paying a large annual tribute. He took away several persons from Jerusalem; among others, Daniel, Hananiah, Mishael, and Azariah, all of the royal family, whom the king of Babylon caused to be carefully educated in the language and learning of the Chaldeans, that they might be employed at court, 2Ki…
Nebuchadrezzar, tears and groans of judgment
→ Also called NEBUCHADREZZAR
→ King of Babylon Jer 21:2
→ Empire of
→ See BABYLON
→ His administration Da 1; 2; 3; 4
→ Conquests
Of Jerusalem 2Ki 24; 25; 1Ch 6:15; 2Ch 36:5-21; Ezr 1:7; Jer 39
The Hebrew word חָלַם (chalam) has two primary meanings: to be healthy or strong, and to dream. It can refer to physical health or restoration in the Hiphil form, while the Qal form encompasses ordinary, prophetic, and false dreams. The entries indicate a connection between health and dreaming, but do not show any significant disagreement among the lexicons.
[חָלַם] vb. be healthy, strong
Qal their young are healthy
Hiph. and restore me to health
base
חָלַם vb. dream
Qal dream
Hiph. dream
base
H2492a חָלַם be healthy, strong .their young are healthy
. and restore me to health
H2492b חָלַם dream
2492 chalam khaw-lam'
a primitive root; properly, to bind firmly, i.e. (by
implication) to be (causatively to make) plump; also (through
the figurative sense of dumbness) to dream:--(cause to)
dream(-er), be in good liking, recover.
חָלַם (cha.lam) — be healthy.
1) to be healthy, be strong
1a) (Qal) to be healthy
1b) (Hiphil) to restore to health
חָלַם (cha.lam) — to dream.
1) to dream
1a) (Qal)
1a1) to dream (ordinary)
1a2) to dream (prophetic)
1a3) to dream (of false prophets)
1b) (Hiphil) to dream
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נְבוּכַדְרֶאצַּר (Nebuchadnezzar) is a proper name of a Babylonian king, derived from a Babylonian phrase meaning 'may Nebo protect the crown.' The entries indicate various spellings and references to his role during the Divided Monarchy, particularly noted for capturing Jerusalem. Notably, there is a mention of a possible incorrect spelling in some sources.
נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר n.pr.m. Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary!)
base
H5019 נְבוּכַדְרֶאצַּר and (incorrectly) נְבוּכַדְנֶאצַּר Nebuchadrezzar, Nebuchadnezzar (Bab. Nabû-kudurri-uṣur = (prob.) Nebo, protect the boundary)
5019 Nbuwkadne'tstsar neb-oo-kad-nets-tsar'
or Nbukadneotstsar (2 Kings 24:1, 10)
{neb-oo-kad-nets-tsar'}; or Nbuwkadnetstsar (Esther 2:6;
Daniel 1:18) {neb-oo-kad-nets-tsar'}; or Nbuwkadreotstsar
{neb-oo-kad-rets-tsar'}; or Nbuwkadreltstsowr (Ezra 2:1;
Jeremiah 49:28) {neb-oo-kad-rets-tsore'}; or foreign
derivation; Nebukadnetstsar (or -retstsar, or -retstsor), king
of Babylon:--Nebuchadnezzar, Nebuchadrezzar.
see HEBREW for 010
נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר (ne.vu.khad.nets.tsar) — Nebuchadnezzar.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.24.1;
father of: Belshazzar (H1112)
Also named: ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5020)
§ Nebuchadnezzar or Nebuchadrezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
N-proper — Noun proper masculineHNpm
Nebuchadnezzar
In the Babylonian orthography Nabu-kudur-uzur, which means “Nebo, protect the crown!” or the “frontiers.” In an inscription he styles himself “Nebo’s favourite.” He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. The remaining provinces of the Assyrian empire were divided between Babylonia and Media. But Nabopolassar was ambitious of reconquering from Necho the western provinces of Syria, and for this purpose he sent his son with a…
Called in Jeremiah Nebuchadnezzar, the son and successor of Nabopolassar, succeeded to the kingdom of Chaldea about 600 B. C. He had been some time before associated in the kingdom, and sent to recover Carchemish, which had been wrested from the empire by Necho king of Egypt. Having been successful, he marched against the governor of Phoenicia, and Jehoiakim king of Judah, tributary of Necho king of Egypt. He took Jehoiakim, and put him in chains to carry him captive to Babylon; but afterwards he left him in Judea, on condition of his paying a large annual tribute. He took away several persons from Jerusalem; among others, Daniel, Hananiah, Mishael, and Azariah, all of the royal family, whom the king of Babylon caused to be carefully educated in the language and learning of the Chaldeans, that they might be employed at court, 2Ki…
Nebuchadrezzar, tears and groans of judgment
→ Also called NEBUCHADREZZAR
→ King of Babylon Jer 21:2
→ Empire of
→ See BABYLON
→ His administration Da 1; 2; 3; 4
→ Conquests
Of Jerusalem 2Ki 24; 25; 1Ch 6:15; 2Ch 36:5-21; Ezr 1:7; Jer 39
The Hebrew word חֲלוֹם (chalowm) means 'dream' and can refer to both ordinary dreams and those with prophetic significance. It is derived from a root that suggests a connection to dreaming. The Aramaic equivalent is חֵ֫לֶם (chelem).
חֲלוֹם n.m. dream
ordinary dream of sleep
dreams with prophetic meaning
base
H2472 חֲלוֹם dream
2472 chalowm khal-ome'
or (shortened) chalom {khal-ome'}; from 2492; a
dream:--dream(-er).
see HEBREW for 02492
חֲלוֹם (cha.lom) — dream.
1) dream
1a) dream (ordinary)
1b) dream (with prophetic meaning)
Aramaic equivalent: che.lem (חֵ֫לֶם "dream" H2493)
HNcfpa — Noun common · feminine plural absoluteHNcfpa
The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in (1 Corinthians 14:15) dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part. Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant. And where dreams are recorded as means of God’s revelation to his chosen servants, they are almost always referred to the periods…
פָּעַם (pa`am) is a Hebrew verb that conveys the idea of thrusting or impelling, often associated with a regular beating or disturbance. It can be used in various forms, such as to indicate being disturbed or agitated. The entries highlight its usage in different contexts, including a reference to Daniel 2:1.
[פָּעַם] vb. thrust, impel (prob. orig. strike, hit)
Qal the spirit of י׳ began to impel him.
H6470 [פָּעַם] thrust, impel
6470 pa`am paw-am'
a primitive root; to tap, i.e. beat regularly; hence
(generally) to impel or agitate:--move, trouble.
פָּעַם (pa.am) — to trouble.
1) to thrust, impel, push, beat persistently
1a) (Qal) to impel
1b) (Niphal) to be beaten, be disturbed
1c) (Hithpael) to be disturbed
Conj | V-Hithpael-ConsecImperf-3fs — Verb · Hithpael · sequential imperfect third person feminine singularHc/Vtw3fs
רוּחַ (ruach) means breath, wind, or spirit. It encompasses various meanings, including the breath of life, emotional disposition, and the spirit of God. The term can refer to both physical phenomena, like wind, and abstract concepts, such as moral character or mental acts. Notably, it is used frequently in the context of divine inspiration and the Holy Spirit.
רוּחַ 378 n.f. (less oft. m.) breath, wind, spirit
breath of mouth or nostrils (33 t.)
wind (117 t.)
spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
spirit of the living, breathing being
spirit as seat of emotion
occasionally (and late) = seat or organ of mental acts
rarely of the will
רוּחַ esp. of moral character
spirit of God (94 t.)
base
H7307 רוּחַ breath, wind, spirit . breath of mouth or nostrils (33 t.)
. wind (117 t.)
. spirit, as that which breathes quickly in animation or agitation = temper, disposition (76 t.)
. spirit of the living, breathing being
. spirit as seat of emotion
. occasionally (and late) = seat or organ of mental acts
. rarely of the will
. רוּחַ esp. of moral character
. spirit of God (94 t.)
7307 ruwach roo'-akh
from 7306; wind; by resemblance breath, i.e. a sensible (or
even violent) exhalation; figuratively, life, anger,
unsubstantiality; by extension, a region of the sky; by
resemblance spirit, but only of a rational being (including
its expression and functions):--air, anger, blast, breath, X
cool, courage, mind, X quarter, X side, spirit((-ual)),
tempest, X vain, ((whirl-))wind(-y).
see HEBREW for 07306
רוּחַ (ru.ach) — spirit.
: spirit
1) wind, breath, mind, spirit
1a) breath
1b) wind
1b1) of heaven
1b2) quarter (of wind), side
1b3) breath of air
1b4) air, gas
1b5) vain, empty thing
1c) spirit (as that which breathes quickly in animation or agitation)
1c1) spirit, animation, vivacity, vigour
1c2) courage
1c3) temper, anger
1c4) impatience, patience
1c5) spirit, disposition (as troubled, bitter, discontented)
1c6) disposition (of various kinds), unaccountable or uncontrollable impulse
1c7) prophetic spirit
1d) spirit (of the living, breathing being in man and animals)
1d1) as gift, preserved by God, God's spirit, departing at death, disembodied being
1e) spirit (as seat of emotion)
1e1) desire
1e2) sorrow, trouble
1f) spirit
1f1) as seat or organ of mental acts
1f2) rarely of the will
1f3) as seat especially of moral character
N-cs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp3ms
The Hebrew word שֵׁנָה, transliterated as she.nah, means 'sleep.' It is derived from a root that suggests a state of rest. The word appears in contexts related to sleep, such as in Psalm 127:2. There is an Aramaic equivalent, also meaning 'sleep,' noted in the entries.
שֵׁנָה, שֵׁנָא, שֵׁנָת n.f. sleep
base
H8142 שֵׁנָה, שֵׁנָא, שֵׁנָת sleep
8142 shehah shay-naw'
or shena (Psa. 127:2) {shay-naw'}; from 3462;
sleep:--sleep.
see HEBREW for 03462
שֵׁנָה (she.nah) — sleep.
sleep
Aramaic equivalent: she.nah (שְׁנָה "sleep" H8139)
Conj | N-fs | Suff — Conjunction · noun common feminine singular construct · suffixHC/Ncfsc/Sp3ms
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
V-Niphal-Perf-3fs — Verb · Niphal · perfect third person feminine singularHVNp3fs
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp3ms