Daniel 3:21 — Word Study
WLCבֵּאדַ֜יִן גֻּבְרַיָּ֣א אִלֵּ֗ךְ כְּפִ֙תוּ֙ בְּסַרְבָּלֵיהוֹן֙ פַּטְּשֵׁיה֔וֹן וְכַרְבְּלָתְה֖וֹן וּלְבֻשֵׁיה֑וֹן וּרְמִ֕יו לְגֽוֹא־ אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃
BSASoʼĕdayin [they]ʼillêk were tied upkᵉphath [bound with cords] wearing robesçarbal [mantles, cloaks] trouserspaṭṭîysh△ [leggings, hosen] turbanskarbᵉlâʼ△ [helmets, head coverings] and other clotheslᵉbûwsh [garments, clothing] and they were thrownrᵉmâh■ [cast, dropped] intogav the blazingyᵉqad [burning] fierynûwr furnaceʼattûwn [place of intense fire, burning flames]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֜יִן | then | Preposition, adverb |
| גֻּבְרַיָּ֣א | men the | Noun common masculine plural determined, particle |
| אִלֵּ֗ךְ | these | Particle |
| כְּפִ֙תוּ֙ | they were bound | Verb plural, third person masculine plural |
| בְּסַרְבָּלֵיהוֹן֙ | in mantles their | Preposition, noun common masculine plural construct, suffix |
| פַּטְּשֵׁיה֔וֹן | trousers their | Noun common masculine plural construct, suffix |
| וְכַרְבְּלָתְה֖וֹן | and caps their | Conjunction, noun common feminine plural construct, suffix |
| וּלְבֻשֵׁיה֑וֹן | and clothes their | Conjunction, noun common masculine plural construct, suffix |
| וּרְמִ֕יו | and they were thrown | Conjunction, verb plural third person masculine plural |
| לְגֽוֹא־ | to [the] midst of | Preposition, noun common both singular construct |
| אַתּ֥וּן | [the] furnace of | Noun common, both singular construct |
| נוּרָ֖א | fire the | Noun common both singular determined, particle |
| יָקִֽדְתָּֽא׃ | burning | Verb qal participle (active) feminine singular dual, particle |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So they were tied up, wearing robes, trousers, turbans, and other clothes, and they were thrown into the blazing fiery furnace. |
| KJV | Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. |
| ASV | Then these men were bound in their hosen, their tunics, and their mantles, and their other garments, and were cast into the midst of the burning fiery furnace. |
| YLT | Then these men have been bound in their coats, their tunics, and their turbans, and their clothing, and have been cast into the midst of the burning fiery furnace. |
| WEB | Then these men were bound in their pants, their tunics, and their mantles, and their other clothes, and were cast into the middle of the burning fiery furnace. |
| BBE | Then these men had cords put round them as they were, in their coats, their trousers, their hats, and their clothing, and were dropped into the burning and flaming fire. |
Where they part company is in the description of the clothing — see How Translations Differ.
The main action is the binding, followed by a description of their clothing and the act of throwing them into the furnace.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
2 of 13 occur nowhere else in the Old Testament — words chosen on purpose.
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 3:21
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 Fiery Furnacegenerated
Daniel 3:21 describes the moment when Shadrach, Meshach, and Abednego were bound and thrown into the furnace for refusing to worship an idol. This act of defiance against King Nebuchadnezzar's decree highlights their faithfulness to God in the face of persecution. The surrounding verses provide context, showing the urgency of the king's command and the consequences for those who carried out the order.
Cross References
The Key Word — כְּפִ֙תוּ֙, ke.Fi.tugenerated
The verb כְּפַת (*kephath*) means 'to bind' and indicates the action of tying someone up. In this verse, it is used in the passive form, showing that the men were bound before being thrown into the furnace.
This word emphasizes the complete restraint of Shadrach, Meshach, and Abednego, illustrating their helplessness in the face of the king's order. The action of binding signifies not only physical restraint but also the gravity of their situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb כְּפִ֙תוּ֙ governs the sentence, indicating the binding of the men, with several noun phrases describing their clothing and the action of being thrown into the furnace. The structure emphasizes the sequence of events.
The sentence flows from the action of binding to the description of the clothing, culminating in the act of throwing them into the furnace, highlighting the urgency and severity of the situation.
Septuagint Backgroundgenerated
The Septuagint translates כְּפִ֙תוּ֙ with συνεποδίσθησαν, which means 'were bound.' This choice reflects a direct correspondence to the Hebrew, maintaining the focus on the act of binding.
This translation shows a consistent understanding of the Hebrew text, emphasizing the physical restraint imposed on the men before their execution.
In plain words — the whole versegenerated
Daniel 3:21 tells us that the men were tied up in their clothes and thrown into the fiery furnace. This moment illustrates their punishment for refusing to worship the king's idol, showcasing their bravery and faith in God.
Frequently Asked Questionsgenerated
Being bound signifies their complete restraint and helplessness before the king's decree, emphasizing their courage in standing firm in their faith.
They were thrown into the furnace as punishment for refusing to worship the golden idol set up by King Nebuchadnezzar.
The fiery furnace represents the intense persecution and trials faced by those who remain faithful to God.
This event highlights the theme of faithfulness in the book of Daniel, where God's people are tested but ultimately vindicated for their loyalty.
Reflection Questionsgenerated
- What are some ways I can remain faithful in the face of challenges?
- How do I respond when my beliefs are challenged by authority?
- What does the act of binding symbolize in my own life?
- In what ways can I support others who are standing firm in their faith?
The early church on this verse — how the Fathers read it
St. Jerome comments on this verse, noting the binding of the men in their garments as part of their punishment.
Verse 21. "And straightway those men, bound up in their trousers and turbans and footgear and garments, were cast into the midst of the furnace of flaming fire..." Instead of sarbal,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:21 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen these men were bound in their coats,.... Their upper coats, cloaks, or mantles, as Aben Ezra and Jacchiades; though, according to the use of the word in the Arabic language, the "femoralia" (r)
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Coats ... hosen ... hats.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is observable and wonderful, that the fire should not catch their garments, being the most obnoxious to it.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:21 Then these men were bound in their coats, their hosen, and their hats, and their [other] garments, and were cast into the midst of the burning fiery furnace.Ver. 21. So these men were bound in their coats, &c.] Which, for haste of the execution, were never taken off, as is usually done. But these executioners were swift to shed blood, and had blood again to drink, for they were worthy.
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(21) Their coats.—The dresses spoken of here correspond with what Herodotus tells us (i. 195) of the Babylonian costume. As far as can be determined from the etymology of the words, the “coat” was an under-clothing, which covered the whole body; the “hose” was some species of tunic—something “spread out” over the under-clothing; the “hat” (the only one of the three words of which no Hebrew root exists (see 1 Chronicles 15:27), was a sort of cloak, used probably for State occasions only.
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 21. Their hats] This word, hat, is found only in this place in the Old Testament. The word סרבל sarbal properly means an outer garment. Herodotus, who lived about one hundred years after Daniel, says, "the dress of the Babylonians consisted of a tunic of linen reaching down to the feet; over this a tunic of woollen; and over all a white short cloak or mantle, χλανιδιον; and on their heads they wore turbans, μιτρησι." Following this, Mr. Parkhurst translates the verse thus: "Then these three men were bound [בסרבליהון besarbaleyhon] in their CLOAKS, [פמישיהון patesheyhon] their TURBANS, [וכרבלתהון vecharbelathehon] and in their UPPER (woollen) TUNICS, [ולבושיהון ulebushehon] and their…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges21. coats] The meaning of the Aram. sarbβl (only here and Daniel 3:27) is uncertain (see the very full discussion in Ges. Thesaurus); but on the whole mantles is the most probable. This is the sense which the word has in the Talmud[230], in which it occurs frequently (Ges. p. 971; Levy, NHWB[231], s.v.), so that it has ancient usage in its favour. On the other hand, Aq. and Theod. (σαράβαρα), LXX. in Daniel 3:27 (94), Symm. (ἀναξυρίδες), Pesh., express the meaning trousers (though of a looser kind than those worn by us),—an article of dress known independently (from Herod., and other authorities) to have been worn at least by the ancient Scythians and Persians, and to have been called by…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThen these men were bound in their coats - They were seized just as they were. No time was given them for preparation; no change was made in their dress.
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
So they were tied up, wearing robes, trousers, turbans, and other clothes, and they were thrown into the blazing fiery furnace.
Then these men were bound in their pants, their tunics, and their mantles, and their other clothes, and were cast into the middle of the burning fiery furnace.
So they were tied up, wearing robes, trousers, turbans, and other clothes, and they were thrown into the blazing fiery furnace.
So those men were tied up while still wearing their cloaks, trousers, turbans, and other clothes, and were thrown into the furnace of blazing fire.
Tyndale line
Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.
Then these men were bound in their hosen, their tunics, and their mantles, and their other garments, and were cast into the midst of the burning fiery furnace.
Then these men were bound in their hosen, their tunics, and their mantles, and their other garments, and were cast into the midst of the burning fiery furnace.
Then these men were bound in their coats, their hose, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace.
So these men were bounde in their coates, their hosen, and their clokes, with their other garments, and cast into the middes of the hote fierie fornace.
Strictly literal
Then these men were bound in their hosen, their tunics, and their cloaks, and their garments, and were cast into the midst of the burning fiery furnace.
Then these men have been bound in their coats, their tunics, and their turbans, and their clothing, and have been cast into the midst of the burning fiery furnace.
Then these men have been bound in their coats, their tunics, and their turbans, and their clothing, and have been cast into the midst of the burning fiery furnace.
Then were these men bound in their mantles, their under-garments, and their turbans, and their other garments, and were cast into the midst of the burning fiery furnace.
They were tied up still wearing their robes, tunics, turbans, and other clothing, and they were thrown into the blazing furnace.
From the Latin
And immediately these men were bound and were cast into the furnace of burning fire, with their coats, and their caps, and their shoes, and their garments.
Simplified
So they were tied up, fully dressed in their coats, trousers, turbans, and other clothes, and thrown into the furnace of blazing fire.
Then these men had cords put round them as they were, in their coats, their trousers, their hats, and their clothing, and were dropped into the burning and flaming fire.
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 agree on the majority of the wording in this verse, with only minor variations in phrasing. The Septuagint's translation aligns closely with the Hebrew, confirming the binding and subsequent actions taken against the men.
בֵּאדַ֜יִן גֻּבְרַיָּ֣א אִלֵּ֗ךְ כְּפִ֙תוּ֙ בְּסַרְבָּלֵיהוֹן֙ פַּטְּשֵׁיה֔וֹן וְכַרְבְּלָתְה֖וֹן וּלְבֻשֵׁיה֑וֹן וּרְמִ֕יו לְגֽוֹא־ אַתּ֥וּן נוּרָ֖א יָקִֽדְתָּֽא׃
12 of the 13 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 3:21
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.
The Hebrew word אֱדַ֫יִן (*edayin*) is an Aramaic adverb meaning 'then' or 'thereupon.' It indicates a point in time, often used to refer to a sequence of events. The entries suggest it is derived from the word for 'then' in Hebrew, אָז (*az*).
אֱדַ֫יִן 57 adv. then, thereupon
base
H116 אֱדַ֫יִן
116 'edayin ed-ah'-yin
(Aramaic) of uncertain derivation; then (of time):--now,
that time, then.
אֱדַ֫יִן (e.da.yin) — then.
then, afterwards, thereupon, from that time
Aramaic of az (אָז "then" H0227A)
Adj | Adv — Preposition · adverbAR/D
גְּבַר (gbar) means 'man' or 'a certain one' in Aramaic. It is related to the Hebrew word גֶּ֫בֶר (gever), which translates to 'great man.' The entries consistently emphasize its meaning as a noun referring to a man.
גְּבַר 21 n.m. man
base
H1400 גְּבַר
1400 gbar gheb-ar'
(Aramaic) corresponding to 1399:--certain, man.
see HEBREW for 01399
גְּבַר (ge.var) — man.
a man, a certain (one)
Aramaic of ge.ver (גֶּ֫בֶר "great man" H1397)
ANcmpd/Ta — Noun common masculine plural determined · particleANcmpd/Ta
אִלֵּךְ (illek) is an Aramaic demonstrative pronoun meaning 'these' or 'those.' It is derived from the root associated with the word for 'these' in Hebrew. The entries consistently define it as a plural form, with no significant disagreements noted among the lexicons.
אִלֵּךְ demonstr.pron.pl. these
base
H479 אִלֵּךְ
479 'illek il-lake'
(Aramaic) prolonged from 412; these:--these, those.
see HEBREW for 0412
אִלֵּךְ (il.lekh) — these.
these, those
Aramaic of el (אֵל "these" H0411)
Adj — ParticleATm
כְּפַת (kphath) means 'to bind' and is associated with the idea of fettering or binding in both its active and passive forms. The entries indicate that it can be used in different grammatical aspects, such as Pe‛îl and Pael, to express the action of binding or the state of being bound.
כְּפַת vb. bind
Pe‛îl they were bound
Pa. bind
base
H3729 כְּפַת
3729 kphath kef-ath'
(Aramaic) a root of uncertain correspondence; to
fetter:--bind.
כְּפַת (ke.phat) — to bind.
1) to bind
1a) (P'il) to be bound
1b) (Pael) to bind
Adj — Verb plural · third person masculine pluralAVQp3mp
See BIND.
סַרְבָּל (sarbal) likely refers to a mantle or coat, though its exact meaning is uncertain. The word appears in Aramaic and may also suggest a type of slipper. The entries indicate that its derivation is unclear, and there is no significant disagreement among the lexicons.
[סַרְבָּל] n.[m.] prob. mantle
base
H5622 סַרְבָּל, סַרְבַּל
5622 carbal sar-bal'
(Aramaic) of uncertain derivation; a cloak:--coat.
סַרְבָּל (sar.bal) — mantle.
1) mantle, coat
1a) meaning uncertain; perhaps also 'a babouche' (oriental slipper)
Adj | N-mp | Suff — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/Sp3mp
פְּטַשׁ (pattiysh) refers to a type of garment, possibly a coat or tunic, though its exact meaning is uncertain. It appears in the plural form in Daniel 3:21. The word is linked to a root that suggests it may be related to something that is hammered out wide.
[פְּטַשׁ] n.[m.] a garment, meaning dub.;—pl. sf. Dn 3:21
ref
H6361 פְּטַשׁ, פַּטִּישׁ
6361 pattiysh pat-teesh'
(Aramaic) from a root corresponding to that of 6360; a gown
(as if hammered out wide):--hose.
see HEBREW for 06360
פְּטַשׁ (pat.tish) — legging.
1) a garment, coat, tunic
1a) meaning uncertain
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3mp
כַּרְבְּלָא (karbla) likely refers to a helmet or cap, as indicated in various lexicons. It is derived from a related verb and appears in the plural form in Daniel 3:21. The entries suggest a range of meanings including mantle, robe, and turban.
[כַּרְבְּלָא] n.f. prob. helmet, cap;—pl. sf. Dn 3:21.
ref
H3737 כַּרְבְּלָא
3737 karbla` kar-bel-aw'
(Aramaic) from a verb corresponding to that of 3736; a
mantle:--hat.
see HEBREW for 03736
כַּרְבְּלָא (kar.be.la) — helmet.
mantle, robe, cap, turban, helmet
Adj | N-fp | Suff — Conjunction · noun common feminine plural construct · suffixAC/Ncfpc/Sp3mp
לְבוּשׁ (lebuwsh) means 'garment' or 'clothing' in Hebrew and is related to the Aramaic term for clothing. The entries consistently emphasize its meaning as a noun referring to garments.
[לְבוּשׁ] n.m. garment
base
H3831 לְבוּשׁ
3831 lbuwsh leb-oosh'
(Aramaic) corresponding to 3830:--garment.
see HEBREW for 03830
לְבוּשׁ (le.vush) — garment.
garment, clothing
Aramaic of le.vush (לְבוּשׁ "clothing" H3830)
Adj | N-mp | Suff — Conjunction · noun common masculine plural construct · suffixAC/Ncmpc/Sp3mp
The Hebrew word רְמָה (*rmah*) means to cast or throw. It can refer to physically throwing something or figuratively assessing or imposing a burden, such as tribute. The entries indicate different forms of the verb, including P'al, Peil, and Ithp'el, which cover various nuances of casting and being cast.
[רְמָא] vb. cast, throw
Pe.
cast
fig. throw (burden of) tribute
Pe‛îl
were cast
were placed, set
Hithpe. be cast
base
H7412 רְמָה
7412 rmah rem-aw'
(Aramaic) corresponding to 7411; to throw, set,
(figuratively) assess:--cast (down), impose.
see HEBREW for 07411
רְמָא (re.mah) — to cast.
1) to cast, throw
1a) (P'al)
1a1) to cast
1a2) to throw
1a2a) of tribute (fig)
1b) (Peil)
1b1) to be cast
1b2) to be placed, be set
1c) (Ithp'el) to be cast
Adj | V-Q-Perf-3mp — Conjunction · verb plural third person masculine pluralAC/VQp3mp
גַּו (gav) refers to the concept of 'midst' or 'middle.' It is an Aramaic term related to the Hebrew word גֵּו (gev, H1460), which also means 'midst.' The entries consistently emphasize this central position without significant disagreement.
[גַּו] n.m. midst
base
H1459 גַּו
1459 gav gav
(Aramaic) corresponding to 1460; the middle:--midst, same,
there- (where-) in.
see HEBREW for 01460
גַּו (gav) — midst.
midst, the midst
Aramaic of gev (גֵּו "midst" H1460B)
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
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…
אַתּוּן (attuwn) refers to a furnace, likely derived from a related term. The entries consistently define it as a place for fire, specifically a furnace, without significant variation in meaning.
אַתּוּן n.m. (prob. f.) furnace
base
H861 אַתּוּן
861 'attuwn at-toon'
(Aramaic) probably from the corresponding to 784; probably a
fire-place, i.e. furnace:--furnace.
see HEBREW for 0784
אַתּוּן (at.tun) — furnace.
furnace
Adj — Noun common · both singular constructANcbsc
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…
נוּר (nuwr) means 'fire' and can refer to both the noun and the masculine form. It is derived from an unused root related to the concept of shining or burning. The word appears in contexts that emphasize its fiery nature.
נוּר 17 n.f. et m. fire
base
H5135 נוּר
5135 nuwr noor
(Aramaic) from an unused root (corresponding to that of 5216)
meaning to shine; fire:--fiery, fire.
see HEBREW for 05216
נוּר (nur) — fire.
fire
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
fir ('esh; pur):
These are the common words for fire, occurring very frequently. 'Ur, "light" (Isa 24:15 the King James Version; compare the Revised Version (British and American); Isa 31:9, and see FIRES), nur (Aramaic) (Da 3:22 ff) are found a few times, also 'eshshah (Jer 6:29), and be`erah (Ex 22:6), once each. Ac 28:2,3 has pura, "pyre," and Mr 14:54; Lu 22:56, phos, "light," the Revised Version (British and American) "in the light (of the fire)." "To set…
Fire
(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon’s temple (2 Chr. 7:1, 3). The expressions “fire from heaven” and “fire of the Lord” generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).
Fire for a sacred purpose obtained otherwise than from the altar was called “strange fire” (Lev. 10:1, 2;
is represented as the symbol of Jehovah’s presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called "strange fire," and for the use of such Nadab and Abihu were punished…
In Scripture, is often connected with the presence of Jehovah; as in the burning bush, and on Mount Sinai, Ex 3:2 19:18 Ps 18:1-50 Hab 1:1-3:19. The second coming of Christ will be "in flaming fire," 2Th 1:8. In the New Testament it illustrates the enlightening, cheering, and purifying agency of the Holy Spirit, Mt 3:11 Ac 2:3. By sending fire from heaven to consume sacrifices, God often signified his acceptance of them: as in the case of Abel, Ge 4:4; Abraham, Ge…
יְקַד (ye.qad) means 'to burn' and is an Aramaic term related to the Hebrew word יָקַד (ya.qad, H3344). The entries consistently define it as a verb associated with burning.
[יְקַד] vb. burn
base
H3345 יְקַד
3345 yqad yek-ad'
(Aramaic) corresponding to 3344:--burning.
see HEBREW for 03344
יְקַד (ye.qad) — to burn.
(P'al) to burn
Aramaic of ya.qad (יָקַד "to burn" H3344)
Adj | Art — Verb qal participle (active) feminine singular dual · particleAVqrfsd/Ta
→ As a punishment
→ See PUNISHMENT