Daniel 3:2 — Word Study
WLCוּנְבוּכַדְנֶצַּ֣ר מַלְכָּ֡א שְׁלַ֡ח לְמִכְנַ֣שׁ׀ לַֽאֲחַשְׁדַּרְפְּנַיָּ֡א סִגְנַיָּ֣א וּֽפַחֲוָתָ֡א אֲדַרְגָּזְרַיָּא֩ גְדָ֨בְרַיָּ֤א דְּתָבְרַיָּא֙ תִּפְתָּיֵ֔א וְכֹ֖ל שִׁלְטֹנֵ֣י מְדִֽינָתָ֑א לְמֵתֵא֙ לַחֲנֻכַּ֣ת צַלְמָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃
BSAThen Kingmelek [ruler, monarch] NebuchadnezzarNᵉbûwkadnetstsar [a king of Babylon] sentshᵉlach word to assemblekânash [to gather, to convene] the satrapsʼăchashdarpan [high-ranking governors, officials] prefectsçᵉgan [rulers] governorspechâh [leaders, authorities] advisersʼădargâzêr [counselors, wise men] treasurersgᵉdâbâr [financial managers, keepers of public money] judgesdᵉthâbâr [rulers] magistratestiphtay [judges, officials] and all the otherkôl [every, the entirety] officialsshilṭôwn [rulers, leaders] of the provincesmᵉdîynâh [regions, districts] to attendʼâthâh [to come, to participate in] the dedicationchănukkâʼ [the act of dedicating, consecrating] of the statuetselem [image, idol] [he]melek had set upqûwm [established, erected]
| Greek | English | Parsing |
|---|---|---|
| וּנְבוּכַדְנֶצַּ֣ר | and Nebuchadnezzar | Conjunction, noun proper masculine |
| מַלְכָּ֡א | king the | Noun common both singular determined, particle |
| שְׁלַ֡ח | he sent | Verb, Qal, perfect third person masculine singular |
| לְמִכְנַ֣שׁ׀ | to gather | Preposition, verb qal infinitive construct common |
| לַֽאֲחַשְׁדַּרְפְּנַיָּ֡א | the object marker satraps the | Preposition, noun common masculine plural determined, particle |
| סִגְנַיָּ֣א | prefects the | Noun common masculine plural determined, particle |
| וּֽפַחֲוָתָ֡א | and governors the | Conjunction, noun common feminine plural determined, particle |
| אֲדַרְגָּזְרַיָּא֩ | counselors the | Noun common masculine plural determined, particle |
| גְדָ֨בְרַיָּ֤א | ministers the | Noun common masculine plural determined, particle |
| דְּתָבְרַיָּא֙ | judges the | Noun common masculine plural determined, particle |
| תִּפְתָּיֵ֔א | magistrates the | Noun common masculine plural determined, particle |
| וְכֹ֖ל | and all | Conjunction, noun common both singular construct |
| שִׁלְטֹנֵ֣י | [the] authorities of | Noun common, masculine plural construct |
| מְדִֽינָתָ֑א | provinces the | Noun common feminine plural determined, particle |
| לְמֵתֵא֙ | to come | Preposition, verb qal infinitive construct common |
| לַחֲנֻכַּ֣ת | to [the] dedication of | Preposition, noun common feminine singular construct |
| צַלְמָ֔א | image the | Noun common both singular determined, particle |
| דִּ֥י | which | Conjunction |
| הֲקֵ֖ים | he had set up | Verb, Hiphil, perfect third person masculine singular |
| נְבוּכַדְנֶצַּ֥ר | Nebuchadnezzar | Noun proper masculine |
| מַלְכָּֽא׃ | king the | Noun common both singular determined, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then King Nebuchadnezzar sent word to assemble the satraps, prefects, governors, advisers, treasurers, judges, magistrates, and all the other officials of the provinces to attend the dedication of the statue he had set up. |
| KJV | Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. |
| ASV | Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. |
| YLT | and Nebuchadnezzar the king hath sent to gather the satraps, the prefects, and the governors, the honourable judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the province, to come to the dedication of the image that Nebuchadnezzar the king hath raised up. |
| WEB | Then Nebuchadnezzar the king sent to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. |
| BBE | And Nebuchadnezzar the king sent to get together all the captains, the chiefs, the rulers, the wise men, the keepers of public money, the judges, the overseers, and all the rulers of the divisions of the country, to come to see the unveiling of the image which Nebuchadnezzar the king had put up. |
Where they part company is הֲקֵ֖ים — see How Translations Differ.
The sentence has one main verb with several phrases detailing the action and purpose of the gathering.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשְׁלַח
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 3:2
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 Dedication of the Statuegenerated
Daniel 3:2 describes how King Nebuchadnezzar ordered the assembly of his officials for the dedication of a golden statue he had erected. This event highlights the king's authority and the significance of the statue within the Babylonian empire. The gathering of high-ranking officials emphasizes the importance of loyalty and worship in Nebuchadnezzar's reign, reflecting the political and religious dynamics of the time.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 32:4–6 | He took the gold from their hands, and with an engraving tool he fashioned it into a molten calf. And they said, “These, O Israel, are your gods, who brought you up out of the land of Egypt!” |
| 2 | Numbers 25:2 | who also invited them to the sacrifices for their gods. And the people ate and bowed down to these gods. |
| 3 | Judges 16:23 | Now the lords of the Philistines gathered together to offer a great sacrifice to their god Dagon. They rejoiced and said, “Our god has delivered Samson our enemy into our hands.” |
| 4 | 1 Kings 12:32 | And Jeroboam ordained a feast on the fifteenth day of the eighth month, like the feast that was in Judah, and he offered sacrifices on the altar; he made this offering in Bethel to sacrifice to the calves he had set up, and he installed priests in Bethel for the high places he had set up. |
| 5 | Proverbs 29:12 | If a ruler listens to lies, all his officials will be wicked. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — חֲנֻכַּת, cha.nu.katgenerated
The word חֲנֻכַּת (chanukkah) refers to the act of dedication or consecration. It is derived from an Aramaic root and is used in contexts where something is set apart for a special purpose, often involving a ceremonial aspect.
In this verse, it signifies the formal dedication of the statue, indicating the importance of the event and the king's desire for the statue to be honored. The act of dedication is a central theme in many biblical narratives, often associated with significant religious or cultural moments.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses the word dedication to describe the event. Other translations, such as the NET Bible, use consecration, reflecting a similar meaning but with a slightly different emphasis.
The translations generally agree on the significance of the event, though the choice of words may carry different connotations. The focus remains on the ceremonial aspect of the statue's dedication.
Sentence Structuregenerated
The main verb of the sentence is שְׁלַח, he sent, which governs the entire clause. This verb introduces the action of summoning the officials, indicating a formal command from the king.
The structure of the sentence includes a noun phrase as the subject (the king), followed by a series of noun phrases listing the officials, culminating in a prepositional phrase that specifies the purpose of their gathering — the dedication of the statue.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word for חֲנֻכַּת is rendered as εἰς, indicating a focus on the purpose of the gathering. This choice emphasizes the ceremonial aspect of the dedication, aligning with the original Hebrew meaning.
The translation choices reflect an understanding of the event's significance, capturing the essence of the dedication in a way that resonates with Greek-speaking audiences.
In plain words — the whole versegenerated
Daniel 3:2 recounts how King Nebuchadnezzar sent a message to gather various officials for the dedication of a statue he had set up. This gathering highlights the importance of the event and the king's authority in commanding such an assembly.
Frequently Asked Questionsgenerated
The dedication signifies the importance of the statue as a symbol of the king's power and authority, as well as a call for loyalty from his officials.
Nebuchadnezzar gathered the officials to ensure their participation in the dedication ceremony, reinforcing his authority and the significance of the statue.
The officials serve as representatives of the kingdom, demonstrating their loyalty and support for the king's decree regarding the statue.
The event reflects a centralized authority under Nebuchadnezzar, where loyalty to the king and adherence to his commands were crucial for maintaining order and power within the empire.
Reflection Questionsgenerated
- What does the act of dedication reveal about the relationship between authority and worship in ancient cultures?
- How can we understand the significance of gatherings in our own communities today?
- In what ways do we see symbols of authority in our society, and how do they affect our lives?
- What can we learn from the response of the officials to Nebuchadnezzar's command?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, discussing the implications of Nebuchadnezzar's actions and the significance of the assembly of officials.
Verse 2. "Nebuchadnezzar sent therefore to the satraps, magistrates and judges, the dukes and potentates, and the prefects and all the princes of the various districts that they should gather themselves together." It is the higher ranks…Early Church Fathers on Daniel 3 →
The enemy prepares the theater, and the king himself collects the spectators and prepares the lists; a theater too, not of chance persons or of some private individuals but of all those who were honorable and in authority,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Nebuchadnezzar the king sent to gather together the princes,.... He sent letters, or dispatched messengers, into the several provinces of his empire, and parts of his dominions, to convene all
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis great statue, whether Nebuchadnezzar’ s own, or Bel, or any other of his gods, see , must be solemnly dedicated, and therefore all the peers of the realm are called to it; but whether these ranks of men and officers are truly rendered from the Chaldee words is hard to determine, and not worth disputing; etymologists differ in it: this only is material, that the heads of all that vast empire were summoned, of several nations and languages, to testify their conformity to the emperor’ s will, and thereby give assurance of obliging the people under them to the same obedience, i.e. to the same idolatrous worship. It was the manner of the heathen to consecrate their idol before they…
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:2 Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.Ver. 2. Then Nebuchadnezzar the king sent to gather together the princes.] Satrapas, not so called quia sat rapiant, as Lyra doateth; for it is a Persian word signifying such as were near the king’ s person. Superstition first looks to wind in great ones. The Vulgate are "carried away to dumb idols, like as they are led." They are sheepish, and will follow a leader as well into a penfold as a pasture; they…
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Sent—i.e., sent heralds, as appears from Daniel 3:4. (On the Babylonian officers, see Exc. A.)
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. Sent to gather together the princes] It is not easy to show what these different offices were, as it is difficult to ascertain the meaning of the Chaldee words. Parkhurst analyzes them thus: - The PRINCES] אחשדרפניא achashdarpenaiya, from אחש achash, great or eminent, and דר dar, "to go about freely," and פנים panim, "the presence." Satraps or privy counsellors who had free access to the presence of the king. The GOVERNORS] סגניא signaiya, lieutenants or viceroys, for סגן sagan, among the Hebrews, was the name of the high priest's deputy. The CAPTAINS] פחותא pachavatha, from פח pach, to extend, because set over those provinces that had been annexed to the kingdom by conquest.…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges2. princes] satraps, Aram. ’achashdarpan,—both this and the Gk. ἐξατράπης, σατράπης, being corruptions of the Old Persian kshatra-pβwan, lit. ‘protector of the realm,’ but denoting by usage (cf. on Daniel 6:1) the chief ruler of a province. The term, as is well known, is a standing Persian one: in the O.T., it recurs Daniel 3:3; Daniel 3:27, Daniel 6:1-4; Daniel 6:6-7 (A.V. princes); and Ezra 8:36, Esther 3:12; Esther 8:9; Esther 9:3 (A.V. lieutenants); R.V. always satraps. The use of the word here is an anachronism: both the name and the office were Persian, not Babylonian. governors] praefects. The word (segan) explained on Daniel 2:48. captains] governors (R.V.), Aram. pechah, a term…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThen, Nebuchadnezzar the king sent to gather together the princes - It is difficult now, if not impossible, to determine the exact meaning of the words used here with reference to the various
Read Albert Barnes on Daniel 3 →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
Then King Nebuchadnezzar sent word to assemble the satraps, prefects, governors, advisers, treasurers, judges, magistrates, and all the other officials of the provinces to attend the dedication of the statue he had set up.
Then Nebuchadnezzar the king sent to gather together the local governors, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Then King Nebuchadnezzar sent word to assemble the satraps, prefects, governors, advisers, treasurers, judges, magistrates, and all the other officials of the provinces to attend the dedication of the statue he had set up.
Then King Nebuchadnezzar sent out a summons to assemble the satraps, prefects, governors, counselors, treasurers, judges, magistrates, and all the other authorities of the province to attend the dedication of the statue that he had erected.
Tyndale line
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Then Nebuchadnezzar the king sent to convene the princes, the governors, and the captains, the judges, the treasurers, the counselors, the sherifs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.
Then Nebuchad-nezzar ye King sent foorth to gather together the nobles, the princes and the dukes, the iudges, the receiuers, the counsellers, the officers, and all the gouernours of the prouinces, that they should come to the dedication of the image, which Nebuchad-nezzar the King had set vp.
Strictly literal
And Nebuchadnezzar the king sent to gather together the satraps, the prefects, and the governors, the judges, the treasurers, the counsellors, the justices, and all the rulers of the provinces, to come to the dedication of the image that Nebuchadnezzar the king had set up.
and Nebuchadnezzar the king hath sent to gather the satraps, the prefects, and the governors, the honourable judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the province, to come to the dedication of the image that Nebuchadnezzar the king hath raised up.
and Nebuchadnezzar the king has sent to gather the satraps, the prefects, and the governors, the counselors, the treasurers, the judges, the magistrates, and all the rulers of the province, to come to the dedication of the image that Nebuchadnezzar the king has raised up.
And king Nebuchadnezzar sent to assemble [his] lieutenants, the superintendents, and the governors, the judges, the treasurers, the counsellors, those learned in the law, and all the rulers of the provinces, to come to the dedication of the image which king Nebuchadnezzar had set up.
Then Nebuchadnezzar sent messages out to gather together the provincial governors, regional governors, and local governors, together with the counselors, treasurers, judges, magistrates, and all the high officials of the provinces to come to the dedication of the statue that he had set up.
From the Latin
Then Nabuchodonosor the king sent to call together the nobles, the magistrates, and the judges, the captains, the rulers, and governors, and all the chief men of the provinces, to come to the dedication of the statue which king Nabuchodonosor had set up.
Simplified
Then he summoned the provincial governors, prefects, local governors, counselors, treasurers, judges, magistrates, and all the officials of the provinces to come to the dedication of the statue he had set up.
And Nebuchadnezzar the king sent to get together all the captains, the chiefs, the rulers, the wise men, the keepers of public money, the judges, the overseers, and all the rulers of the divisions of the country, to come to see the unveiling of the image which Nebuchadnezzar the king had put up.
Word by word, the decisions they made
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 align closely, with 17 of the 21 words matching. The Dead Sea Scrolls fragment provides partial agreement with the Masoretic Text, indicating consistency in the core elements of the verse, though it has some words supplied by an editor.
וּנְבוּכַדְנֶצַּ֣ר מַלְכָּ֡א שְׁלַ֡ח לְמִכְנַ֣שׁ׀ לַֽאֲחַשְׁדַּרְפְּנַיָּ֡א סִגְנַיָּ֣א וּֽפַחֲוָתָ֡א אֲדַרְגָּזְרַיָּא֩ גְדָ֨בְרַיָּ֤א דְּתָבְרַיָּא֙ תִּפְתָּיֵ֔א וְכֹ֖ל שִׁלְטֹנֵ֣י מְדִֽינָתָ֑א לְמֵתֵא֙ לַחֲנֻכַּ֣ת צַלְמָ֔א דִּ֥י הֲקֵ֖ים נְבוּכַדְנֶצַּ֥ר מַלְכָּֽא׃
17 of the 21 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.
ומכדנצר שלח למכנש [לאחשדרפני] [א] רבי [א] יא
8 words of the verse are on this fragment — 3 supplied entire by an editor.
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 3:2
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.
נְבוּכַדְנֶצַּר (Nbuwkadnetstsar) refers to Nebuchadnezzar, the king of Babylon known for capturing Jerusalem and exiling the people of Judah. The name is of Aramaic origin and translates to "may Nebo protect the crown." He is first mentioned in 2 Kings 24:1 and is noted as the father of Belshazzar.
נְבוּכַדְנֶצַּר 31 n.pr.m.
base
H5020 נְבוּכַדְנֶצַּר
5020 Nbuwkadnetstsar neb-oo-kad-nets-tsar'
(Aramaic) corresponding to 5019:--Nebuchadnezzar.
see HEBREW for 05019
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)
Aramaic of ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5019)
§ Nebuchadnezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
Adj | N-proper — Conjunction · noun proper masculineAC/Npm
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
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שְׁלַח (shlach) primarily means 'to send.' It can refer to the act of sending or being sent, with a focus on the P'al stem, which indicates a simple action. The word is connected to the Aramaic form and has a relationship with the Hebrew root found in H7971.
H7972 שְׁלַח
7972 shlach shel-akh'
(Aramaic) corresponding to 7971:--put, send.
see HEBREW for 07971
שְׁלַח (she.lach) — to send.
1) to send
1a) (P'al)
1a1) to send, send out
1a2) to be sent
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
כְּנַשׁ (kanash) means to gather or assemble. It appears in different forms, including the P'al and Ithpael, indicating various aspects of gathering. The word is related to the Aramaic term corresponding to another Hebrew root. No significant disagreements among lexicons are noted.
[כְּנַשׁ] vb. gather
Pe.
Hithpa. assembled
base
H3673 כְּנַשׁ, כָּנַשׁ
3673 kanash kaw-nash'
(Aramaic) corresponding to 3664; to assemble:--gather
together.
see HEBREW for 03664
כְּנַשׁ (ka.nash) — to gather.
1) to gather
1a) (P'al) to gather
1b) (Ithpael) gathered (participle)
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
gath'-er ('acaph, qabhats; sullego, sunago):
"Gather," transitive "to bring together," "collect," etc., and intransitive "to come together," "assemble," etc., occurs frequently and represents many Hebrew and Greek words. It is the translation of 'acaph, "to bring together," in Jos 6:9, the King James Version margin "gathering host"; Ps 27:10, the King James Version margin "The Lord will gather me"; compare Nu 12:14,15; Isa 52:12 King James Version margin. The phrases "gather thee unto thy fathers," "gathered unto his fathers," "gathered into the grave," etc., are frequently used for "to die" and "death" (Ge 25:8,17…
אֲחַשְׁדַּרְפְּנִין (i.e., *achashdarpan*) refers to satraps, which are governors of Persian provinces. The term is derived from the Aramaic word for satrap and is pluralized in the entries. It corresponds to the singular term found in H323, which also means prince.
[אֲחַשְׁדַּרְפְּנִין] n.m.pl. satraps
base
H324 אֲחַשְׁדַּרְפְּנִין, אֲחַשְׁדַּרְפַּן
324 'achashdarpan akh-ash-dar-pan'
(Aramaic) corresponding to 323:--prince.
see HEBREW for 0323
אֲחַשְׁדַּרְפְּנִין (a.chash.dar.pan) — satrap.
satrap, a governor of a Persian province
Aramaic of a.chash.dar.pan (אֲחַשְׁדַּרְפַּן "satrap" H0323)
Adj | N-mp | Art — Preposition · noun common masculine plural determined · particleAR/Ncmpd/Ta
sa'-traps, sat'-raps ('achashdarpenim, Ezr 8:36; Es 3:12; 8:9; 9:3, the King James Version "lieutenants"; Da 3:2,3,27; 6:1 ff, the King James Version "princes"): The viceroys or vassal rulers to whom was entrusted the government of the provinces in the Persian empire. The word answers to the Old Persian khshathrapavan, "protectors of the realm."
סְגַן (segan) refers to a prefect or governor, derived from the Aramaic term for ruler. The entries consistently emphasize its meaning as a governing authority, with no significant disagreement among the lexicons.
[סְגַן] n.m. prefect
base
H5460 סְגַן
5460 cgan seg-an'
(Aramaic) corresponding to 5461:--governor.
see HEBREW for 05461
סְגַן (se.gan) — prefect.
prefect, governor
Aramaic of sa.gan (סָגָן "ruler" H5461)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
פֶּחָה (pechah) refers to a governor or captain, with roots in Aramaic. The term is linked to a similar word in Hebrew, indicating a position of authority. It appears in contexts related to governance, though specific verses are not provided.
פֶּחָה n.m. (Bab. or Pers.) governor
base
H6347 פֶּחָה
6347 pechah peh-khaw'
(Aramaic) corresponding to 6346:--captain, governor.
see HEBREW for 06346
פֶּחָה (pe.chah) — governor.
governor
Aramaic of pe.chah (פֶּחָה "governor" H6346)
Adj | N-mp | Art — Conjunction · noun common feminine plural determined · particleAC/Ncfpd/Ta
אֲדַרְגָּזֵר (adargazer) refers to a chief diviner or astrologer, often translated as 'judge' or 'counsellor.' It is derived from related terms in Hebrew, specifically H147 and H1505. The entries indicate its use in contexts related to divination and counsel.
[אֲדַרְגָּזֵר] n.m. counsellor
base
H148 אֲדַרְגָּזֵר
148 'adargazer ad-ar''-gaw-zare'
(Aramaic) from the same as 147, and 1505; a chief diviner, or
astrologer:--judge.
see HEBREW for 0147
see HEBREW for 01505
אֲדַרְגָּזֵר (a.dar.ga.zer) — judge.
judge (diviner), counsellor
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
גְּדָֽבְרַיָּא (gdabar) refers to a treasurer in Aramaic, corresponding to the Hebrew word for treasurer, גִּזְבָּר (gizbar). The entries consistently define it as a treasurer, with no significant disagreement among the lexicons.
גְּדָֽבְרַיָּא n.m.pl.emph. dub.: treasurer
base
H1411 גְּדָֽבְרַיָּא, גְּדָבָר
1411 gdabar ghed-aw-bawr'
(Aramaic) corresponding to 1489; a treasurer:--treasurer.
see HEBREW for 01489
גְּדָֽבְרַיָּא (ge.da.var) — treasurer.
treasurer
Aramaic of giz.bar (גִּזְבָּר "treasurer" H1489)
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
דְּתָבָר (dthabar) is a noun meaning 'judge' and is derived from Persian origins. It refers to someone skilled in law, such as a lawyer or counsellor. The entries consistently emphasize its legal connotations without significant disagreement among the lexicons.
[דְּתָבָר] n.m. judge (loan-word fr. Pers. dâtabara, law-bearer, judge)
base
H1884 דְּתָבָר
1884 dthabar deth-aw-bawr'
(Aramaic) of Pers. origin; meaning one skilled in law; a
judge:--counsellor.
דְּתָבָר (de.ta.var) — judge.
lawyer, interpreter of decrees, judge
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king , after the pattern of the surrounding nations. The…
In Hebrew Shophetim, were the rulers, chiefs, or leaders of Israel, from Joshua to Saul. They were very different from the ordinary administrators of justice among the Hebrews, respecting whom, see JUSTICE. The Carthaginians, a colony of the Tyrians, had likewise governors, whom they called Suffetes, or Sophetim, with authority almost equal to that of kings.
The dignity of judge was for life; but the succession was not always constant. There were anarchies, or intervals, during which the commonwealth was without rulers. There were likewise long intervals of foreign servitude and oppression, under which the Hebrews groaned without deliverers. Although God alone regularly appointed the judges, yet the people, on some occasions, chose that individual who appeared to them most proper to deliver them from oppression; and as it often happened that the oppressions which occasioned recourse to…
תִּפְתָּיֵא (tiphtay) refers to a judicial official or magistrate, as indicated in various lexicons. The term appears in Aramaic and may derive from a root meaning related to legal matters. The entries suggest it is used to denote a type of lawyer or sheriff, with some variations in spelling noted.
תִּפְתָּיֵא Kt, –תָּאֵי Qr, n.m.pl. name of official
base
H8614 תִּפְתָּיֵא, –תָּאֵי, תִּפְתַּי
8614 tiphtay tif-tah'-ee
(Aramaic) perhaps from 8199; judicial, i.e. a
lawyer:--sheriff.
see HEBREW for 08199
תִּפְתָּיֵא (tiph.tay) — magistrate.
1) magistrate
2) (BDB) name of a magistrate
Adj | Art — Noun common masculine plural determined · particleANcmpd/Ta
- Are appointed by God
- Are ministers of God
Ro 13:4,6
- Purpose of their appointment
- Their office to be respected
- Are not a terror to the good, but to the evil
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Conjunction · noun common both singular constructAC/Ncbsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
The Hebrew word שִׁלְטוֹן (*shilton*) means 'governor' or 'ruler.' It appears in the context of authority figures, specifically noted in Daniel 3:2, 3. The word is derived from a related term for 'ruler' and is used in Aramaic.
שִׁלְטוֹן n.m. a ruler; Dn 3:2, 3.
added
H7984 [No listing found.]
7984 shiltown shil-tone'
(Aramaic) or shilton {shil-tone'}; corresponding to
7983:--ruler.
see HEBREW for 07983
שִׁלְטוֹן (shil.ton) — governor.
governor, ruler, official
Adj — Noun common · masculine plural constructANcmpc
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…
מְדִינָה (mdiynah) refers to a judicial district or province. It is derived from the Aramaic word for province and is linked to the Hebrew word represented by Strong's H4082. The entries consistently define it in the context of administrative regions.
[מְדִינָה] n.f. (judicial) district, province
base
H4083 מְדִינָה
4083 mdiynah med-ee-naw'
(Aramaic) corresponding to 4082:--province.
see HEBREW for 04082
מְדִינָה (me.di.nah) — province.
district, province
Aramaic of me.di.nah (מְדִינָה "province" H4082)
Adj | Art — Noun common feminine plural determined · particleANcfpd/Ta
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
Adj | V-Qal-Inf-a — Preposition · verb qal infinitive construct commonAR/Vqcc
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
חֲנֻכָּה (chanukka') means 'dedication' and is derived from an Aramaic root. It is primarily used to refer to the act of consecration. The entries consistently emphasize its meaning related to dedication without significant disagreement among the lexicons.
[חֲנֻכָּה] n.f. dedication
base
H2597 חֲנֻכָּה, חֲנֻכָּא
2597 chanukka' chan-ook-kaw'
(Aramaic) corresponding to 2598; consecration:--dedication.
see HEBREW for 02598
חֲנֻכָּה (cha.nuk.kah) — dedication.
dedication
Aramaic of cha.nuk.kah (חֲנֻכָּה "dedication" H2598)
Adj | N-fs — Preposition · noun common feminine singular constructAR/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…
צְלֵם (tselem) refers to an 'image' or 'idol,' derived from a related term. It appears in both Hebrew and Aramaic contexts, emphasizing its use in reference to idolatrous figures. The entries consistently highlight its meaning as a representation or form, with no significant disagreement among the lexicons.
צְלֵם 17 n.m. image
base
H6755 צְלֵם, צֶלֶם, צְלֶם
6755 tselem tseh'-lem
(Aramaic) or tslem (Aramaic) {tsel-em'}; corresponding to
6754; an idolatrous figure:--form, image.
see HEBREW for 06754
צְלֵם (tse.lem) — image.
image, idol
Aramaic of tse.lem (צֶ֫לֶם "image" H6754)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
im'-aj (tselem; eikon): Its usage falls under 3 main heads.
(1) "Image" as object of idolatrous worship (translations about a dozen words, including maccekhah, "molten image" (De 9:12, etc.); matstsebhah, in the King James Version translated "image" or "pillar," in the Revised Version (British and American) always "pillar" (Ex 23:24, etc.); pecel, "graven image" (Ex 20:4, etc.); tselem, "image" (2Ki 11:18, etc.); eikon, "image" (e.g. Re 14:9));
(2) of man as made in the image of God; (3) of Christ as the image of God. Here we are concerned with the last two usages. For "image" in connection with idolatrous practices, see…
[IDOL]
An exact and complete copy or counterpart of any thing. Christ is called "the image of God," 2Co 4:4 Col 1:15 Heb 1:3, as being the same in nature and attributes. The image of God in which man was created, Ge 1:27 was in his spiritual, intellectual, and moral nature, in righteousness and true holiness. The posterity of Adam were born in his fallen, sinful likeness, Ge 5:3; and as we have borne the image of sinful Adam, so we should be molded into the moral image of the heavenly man Christ, 1Co 15:47-49 2Co 3:18.
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
AC — ConjunctionAC
קוּם (qum) means to rise or stand, and encompasses a range of actions such as establishing, appointing, and enduring. It can denote both physical rising and figurative actions like coming on the scene or being made to stand. The entries reflect various grammatical forms, including P'al, Pael, Aphel, and Hophal, but do not present any significant disagreement among lexicographers.
[קוּם] vb. arise, stand
Pe.
lit. arise
fig. = come on the scene of history
arise (out of inaction), and build
stand
Pa. set up, establish an ordinance
Haph.
set up
lift up one side
establish
appoint
Hoph. be made to stand
base
H6966 קוּם
6966 quwm koom
(Aramaic) corresponding to 6965:--appoint, establish, make,
raise up self, (a-)rise (up), (make to) stand, set (up).
see HEBREW for 06965
קוּם (qum) — to stand: rise.
: rise/get_going
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: raise.
: raise
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
1c1) to set up
1c2) to lift up
1c3) to establish
1c4) to appoint
1d) (Hophal) to be made to stand
קוּם (qum) — to stand: establish.
: establish/stand_firm/confirm/fulfill/fix
1) to arise, stand
1a) (P'al)
1a1) to arise from
1a2) to come on the scene (fig)
1a3) to arise (out of inaction)
1a4) to stand
1a5) to endure
1b) (Pael) to set up, establish
1c) (Aphel)
Adj — Verb · Hiphil · perfect third person masculine singularAVhp3ms
נְבוּכַדְנֶצַּר (Nbuwkadnetstsar) refers to Nebuchadnezzar, the king of Babylon known for capturing Jerusalem and exiling the people of Judah. The name is of Aramaic origin and translates to "may Nebo protect the crown." He is first mentioned in 2 Kings 24:1 and is noted as the father of Belshazzar.
נְבוּכַדְנֶצַּר 31 n.pr.m.
base
H5020 נְבוּכַדְנֶצַּר
5020 Nbuwkadnetstsar neb-oo-kad-nets-tsar'
(Aramaic) corresponding to 5019:--Nebuchadnezzar.
see HEBREW for 05019
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)
Aramaic of ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5019)
§ Nebuchadnezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
ANpm — Noun proper masculineANpm
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
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…