Daniel 3:22 — Word Study
WLCכָּל־ קֳבֵ֣ל דְּנָ֗ה מִן־ דִּ֞י מִלַּ֤ת מַלְכָּא֙ מַחְצְפָ֔ה וְאַתּוּנָ֖א אֵזֵ֣ה יַתִּ֑ירָא גֻּבְרַיָּ֣א אִלֵּ֗ךְ דִּ֤י הַסִּ֙קוּ֙ לְשַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ קַטִּ֣ל הִמּ֔וֹן שְׁבִיבָ֖א דִּ֥י נוּרָֽא׃
BSAThe king’smelek [urgent, hastily given] commandmillâh was so urgentchătsaph [forceful, strict] and the furnaceʼattûwn [extremely hot, heated exceedingly] soyattîyr hotʼăzâʼ that the fierynûwr [tongues of fire] flamessᵉbîyb killedqᵉṭal theʼillêk mengᵉbar [soldiers, guardians] whodîy ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ
| Greek | English | Parsing |
|---|---|---|
| כָּל־ | as to | Preposition, preposition |
| קֳבֵ֣ל | because | Noun common, both singular absolute |
| דְּנָ֗ה | this | Particle |
| מִן־ | from | Preposition |
| דִּ֞י | that | Conjunction |
| מִלַּ֤ת | [the] word of | Noun common, feminine singular construct |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| מַחְצְפָ֔ה | being harsh | Verb, Hiphil, participle (active) feminine singular |
| וְאַתּוּנָ֖א | and furnace the | Conjunction, noun common both singular determined, particle |
| אֵזֵ֣ה | [was] heated | Verb masculine singular |
| יַתִּ֑ירָא | exceedingly | Adj |
| גֻּבְרַיָּ֣א | men the | Noun common masculine plural determined, particle |
| אִלֵּ֗ךְ | these | Particle |
| דִּ֤י | who | Conjunction |
| הַסִּ֙קוּ֙ | they took up | Verb, Hiphil, perfect third person masculine plural |
| לְשַׁדְרַ֤ךְ | the object marker Shadrach | Preposition, noun proper masculine |
| מֵישַׁךְ֙ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֔וֹ | -nego | Noun proper masculine |
| קַטִּ֣ל | it killed | Verb, Piel, perfect third person masculine singular |
| הִמּ֔וֹן | them | Pronoun |
| שְׁבִיבָ֖א | flame the | Noun common both singular determined, particle |
| דִּ֥י | of | Conjunction |
| נוּרָֽא׃ | fire 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 | The king’s command was so urgent and the furnace so hot that the fiery flames killed the men who carried up Shadrach, Meshach, and Abednego. |
| KJV | Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. |
| ASV | Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. |
| YLT | Therefore, because that the word of the king is urgent, and the furnace heated exceedingly, those men who have taken up Shadrach, Meshach, and Abed-Nego — killed them hath the spark of the fire. |
| WEB | Therefore because the king’s commandment was urgent and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego. |
| BBE | And because the king's order was not to be put on one side, and the heat of the fire was so great, the men who took up Shadrach, Meshach, and Abed-nego were burned to death by the flame of the fire. |
All translations agree on the urgency of the king's command and the fatal outcome for the soldiers.
The main clause presents the king's command, with two subordinate clauses detailing the furnace's heat and the resulting deaths.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbחֲצַף
The sentence as the grammar sees it Open the tree ›
1 of 24 occurs nowhere else in the Old Testament — a word 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 3:22
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 3:22 describes a critical moment when King Nebuchadnezzar's command to throw Shadrach, Meshach, and Abednego into a blazing furnace results in the death of the soldiers who carried them. This event illustrates the king's authority and the severe consequences of his orders, as the furnace was heated to an extreme level. The narrative emphasizes the tension between obedience to the king and faithfulness to God, as seen in the broader context of the chapter.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 12:33 | And in order to send them out of the land quickly, the Egyptians urged the people on. “For otherwise,” they said, “we are all going to die!” |
| 2 | Daniel 6:24 | At the command of the king, the men who had falsely accused Daniel were brought and thrown into the den of lions—they and their children and wives. And before they had reached the bottom of the den, the lions overpowered them and crushed all their bones. |
| 3 | Proverbs 11:8 | The righteous man is delivered from trouble; in his place the wicked man goes in. |
| 4 | Proverbs 21:18 | The wicked become a ransom for the righteous, and the faithless for the upright. |
| 5 | Zechariah 12:2–3 | “Behold, I will make Jerusalem a cup of drunkenness to all the surrounding peoples. Judah will be besieged, as well as Jerusalem. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — מַחְצְפָ֔ה, mach.tze.Fahgenerated
The word מַחְצְפָ֔ה, transliterated as mach.tze.Fah, is a Hiphil participle meaning 'to be hasty' or 'urgent.' It conveys a sense of urgency and strictness in the king's command, indicating that the command was not only given quickly but also with force.
In this verse, the urgency of the king's command is directly linked to the fatal consequences that follow, highlighting the severity of the situation and the king's authoritative power.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree that the king's command was urgent and that the furnace was extremely hot, leading to the death of the soldiers.
Sentence Structuregenerated
The main finite verb in this verse is קַטִּ֣ל, it killed, which governs the clause describing the fatal outcome for the soldiers. The structure emphasizes the cause-and-effect relationship between the king's urgent command and the resulting deaths.
The sentence follows a straightforward structure, with the subject being the soldiers and the action being their death due to the furnace's extreme heat.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἤπειγεν to translate the urgency of the king's command, which indicates a strong sense of compulsion or forcefulness. This choice reflects the translators' understanding of the command's severity.
The translation highlights the intensity of the situation, aligning with the original Hebrew's emphasis on urgency and danger.
In plain words — the whole versegenerated
Daniel 3:22 recounts how King Nebuchadnezzar's urgent command led to the fiery furnace being so hot that the flames killed the soldiers who carried Shadrach, Meshach, and Abednego. This event highlights the consequences of the king's orders and the danger faced by those who obeyed him.
Frequently Asked Questionsgenerated
It shows the king's authority and the severe consequences of his orders, as the situation escalated quickly.
The soldiers died because the furnace was heated to an extreme level, demonstrating the lethal nature of the king's command.
The fiery furnace represents a place of judgment and trial, serving as a backdrop for the faithfulness of Shadrach, Meshach, and Abednego.
This event illustrates the conflict between obedience to earthly authority and faithfulness to God, a recurring theme in the Book of Daniel.
Reflection Questionsgenerated
- How do I respond to authority when it conflicts with my beliefs?
- What can I learn from the urgency of the king's command in this passage?
- In what ways can I stand firm in my faith like Shadrach, Meshach, and Abednego?
- How does understanding the context of this verse enhance my reading of the Book of Daniel?
The early church on this verse — how the Fathers read it
Early church fathers comment on this verse, discussing the nature of the fire and the fate of the soldiers involved.
"And the flame streamed forth." The fire, he means, was driven from within by the angel, and burst forth outwardly. See how even the fire appears intelligent, as if it recognised and punished the guilty.Early Church Fathers on Daniel 3 →
Verse 22. "Then those same men who had cast Shadrach, Meshach, and Abednego were slain by the fiery flame." Of course this meant the same men of whom it was said above,Early Church Fathers on Daniel 3 →
The flames killed because the slanderers, being carried away by their joy, approached the furnace to observe the burning of their [victims], but through divine intervention they were consumed by the heat of the furnace.Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd therefore, because the king's commandment was urgent,.... Or was ordered to be obeyed in haste, and with expedition and dispatch, hence the men were cast into the furnace with clothes on; or
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTherefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe king’ s commandment was urgent; which made them the more hasty and precipitate in their execution, and took less care for themselves against the violence of the flame. The fire slew those men; a signal hand of God upon such as execute wicked commands, who, though mighty men, had no might to escape the flame at the mouth of the furnace, when the other escaped in the midst of it.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:22 Therefore because the king’ s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.Ver. 22. The flame of the fire slew those men.] Who were too forward in the execution, and perhaps had been chief persuaders of the king to this whole action. God useth his creatures, as he did also at the Red Sea, for the safety of his saints and destruction of his enemies.
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(22) Urgent.—The same word is translated hasty (Daniel 2:15). The king’s command had been uttered while he was in a furious rage, and in consequence of this, the furnace was raised to so high a temperature that the executioners were slain. The death of the executioners forms an evident contrast with the deliverance of those who had been sentenced to die.
Read Charles John Ellicott on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges22. urgent] rather, sharp (Daniel 2:15).
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleTherefore, because the king’s commandment was urgent - Margin, as in Chaldee, “word.” The meaning is, that the king would admit of no delay; he urged on the execution of his will, even at the
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible22, 23. Probably because of their haste or nervousness because the king was looking, the soldiers who carried the three Hebrews up to the top of the furnace are represented as being themselves slain
Read Daniel Denison Whedon 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
The king’s command was so urgent and the furnace so hot that the fiery flames killed the men who carried up Shadrach, Meshach, and Abednego.
Therefore because the king’s commandment was urgent and the furnace exceedingly hot, the flame of the fire killed those men who took up Shadrach, Meshach, and Abednego.
The king’s command was so urgent and the furnace so hot that the fiery flames killed the men who carried up Shadrach, Meshach, and Abednego.
But since the king’s command was so urgent, and the furnace was so excessively hot, the men who escorted Shadrach, Meshach, and Abednego were killed by the leaping flames.
Tyndale line
Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.
Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.
Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego.
Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire killed those men that took up Shadrach, Meshach, and Abed-nego.
Therefore, because the Kings commandement was straite, that the fornace should be exceeding hote, the flame of the fire slew those men that brought foorth Shadrach, Meshach and Abednego.
Strictly literal
Forasmuch as the king's commandment was rigorous, and the furnace exceeding hot, the flame of the fire slew those men that had taken up Shadrach, Meshach, and Abed-nego.
Therefore, because that the word of the king is urgent, and the furnace heated exceedingly, those men who have taken up Shadrach, Meshach, and Abed-Nego — killed them hath the spark of the fire.
Therefore, because that the word of the king is urgent, and the furnace heated exceedingly, those men who have taken up Shadrach, Meshach, and Abed-Nego—the spark of the fire has killed them.
Now, because the king's command was so urgent, and the furnace exceedingly heated, the flame of the fire slew those men that carried up Shadrach, Meshach, and 'Abed-nego.
Because the king's command was strictly followed and the furnace was very hot, the flames killed the men who took up Shadrach, Meshach, and Abednego.
From the Latin
For the king’s commandment was urgent, and the furnace was heated exceedingly. And the flame of the fire slew those men that had cast in Sidrach, Misach, and Abdenago.
Simplified
Because the king's command was so harsh in making the furnace so extremely hot, the flames killed the soldiers who threw them in.
And because the king's order was not to be put on one side, and the heat of the fire was so great, the men who took up Shadrach, Meshach, and Abed-nego were burned to death by the flame of the 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 Dead Sea Scrolls largely agree on the content of this verse, with minor restorations in the scrolls. The Septuagint, however, shows some differences in wording, reflecting the translators' interpretation rather than a direct word-for-word correspondence.
כָּל־ קֳבֵ֣ל דְּנָ֗ה מִן־ דִּ֞י מִלַּ֤ת מַלְכָּא֙ מַחְצְפָ֔ה וְאַתּוּנָ֖א אֵזֵ֣ה יַתִּ֑ירָא גֻּבְרַיָּ֣א אִלֵּ֗ךְ דִּ֤י הַסִּ֙קוּ֙ לְשַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ קַטִּ֣ל הִמּ֔וֹן שְׁבִיבָ֖א דִּ֥י נוּרָֽא׃
12 of the 24 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.
[נגו] [קטל] [המון] [שביב] [א] די נור [א]
8 words of the verse are on this fragment — 1 partly restored, 6 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 3:22
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.
/ל (l) — to/for.
Prefix lamed: to
AR/R — Preposition · prepositionAR/R
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
קֳבֵל, transliterated as qbel, is an Aramaic word meaning 'before' or 'in front of.' It functions as a noun, preposition, conjunction, and adverb, conveying ideas of location and causation, such as 'because of' or 'therefore.' The entries indicate that it is derived from a related term, קָבַל (H6905), and cover a range of uses in context.
קֳבֵל 29 subst. front, as prep. in front of, before, because of; as conj. because that
base
H6903 קֳבֵל, קְבֵל
6903 qbel keb-ale'
(Aramaic) or qobel (Aramaic) {kob-ale'}; (corresponding to
6905; (adverbially) in front of; usually (with other
particles) on account of, so as, since, hence:--+ according
to, + as, + because, before, + for this cause, + forasmuch as,
+ by this means, over against, by reason of, + that, +
therefore, + though, + wherefore.
see HEBREW for 06905
קֳבֵל (qe.vel) — before.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
קֳבֵל (qe.vel) — before: because.
subst
1) front
prep
2) in front of, before, because of, in view of, by reason of, because of this, therefore
conj
3) because that, inasmuch as, although, according as, before
adv
4) accordingly, then
ANcbsa — Noun common · both singular absoluteANcbsa
be-kos' (hina, "in order that"): "The multitude rebuked them, because (AV; the Revised Version (British and American) "that") they should hold their peace" (Mt 20:31).
דְּנָה (denah) is an Aramaic word meaning 'this' and is used as a demonstrative pronoun. It can also imply 'therefore' or 'on account of this.' The entries indicate that it is an orthographical variation of another word, דָּן (dan), but do not provide specific Old Testament references.
דְּנָה 57 demonstr.pr.comm. this
base
H1836 דְּנָה, דֵּן
1836 den dane
(Aramaic) an orthographical variation of 1791; this:--
(afore-)time, + after this manner, here (-after),
one...another, such, there(-fore), these, this (matter), +
thus, where(-fore), which.
see HEBREW for 01791
דְּנָה (de.nah) — this.
demons pron
1) this, on account of this
adv
2) therefore
ATm — ParticleATm
מִן (min) is a preposition meaning 'from' or 'out of,' and it covers a range of uses including source, reason, and comparison. It can indicate physical origin, temporal aspects, or causation. The entries agree on its various applications, with no significant disagreement noted.
מִן prep. from, out of, by, by reason of, at, more then
base
H4481 מִן
4481 min min
(Aramaic) corresponding to 4480:--according, after, +
because, + before, by, for, from, X him, X more than, (out)
of, part, since, X these, to, upon, + when.
see HEBREW for 04480
מִן־ (min) — from.
1) from, out of, by, by reason of, at, more than
1a) from, out of (of place)
1b) from, by, as a result of, by reason of, at, according to, (of source)
1c) from (of time)
1d) beyond, more than (in comparisons)
AR — PrepositionAR
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
Adj — ConjunctionAC
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj — Noun common · feminine singular constructANcfsc
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…
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…
The Hebrew word חֲצַף (*chatsaph*) is a primitive root meaning to shear or cut close. It conveys ideas of being hasty or urgent, and can also imply severity or insolence. The entries suggest a focus on harshness and urgency, but do not provide specific verse references.
[חֲצַף] vb. Haph. shew insolence, harshness
base
H2685 חֲצַף
2685 chatsaph khats-af'
(Aramaic) a primitive root; properly, to shear or cut close;
figuratively, to be severe:--hasty, be urgent.
חֲצַף (cha.tsaph) — be hasty.
(Aphel) to be urgent, harsh, show insolence
Adj — Verb · Hiphil · participle (active) feminine singularAVhrfsa
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 | N-ms | Art — Conjunction · noun common both singular determined · particleAC/Ncbsd/Ta
fur'-nas: The word is used in the Old Testament English Versions of the Bible to translate several Hebrew words:
Kibhshan, in Ge 19:28, where the smoke of the destruction of the cities of the plain is said to have ascended "as the smoke of a furnace"; in Ex 9:8, where Yahweh commands to take "handfuls of ashes of the furnace and .... sprinkle it toward heaven," etc.
Furnace
(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Dan. 3:22, 23; comp. Jer. 29:22). This furnace would be in constant requisition, for the Babylonians disposed of their dead by cremation, as did also the Accadians who invaded Mesopotamia.
(2.) Heb. kibshan, a smelting furnace (Gen. 19:28), also a lime-kiln (Isa. 33:12; Amos 2:1).
(3.) Heb. kur, a refining furnace (Prov. 17:3; 27:21; Ezek. 22:18).
Various kinds of furnaces are noticed in the Bible, such as a smelting or calcining furnace, (Genesis 19:28; Exodus 9:8,10; 19:18) especially a lime-kiln, (Isaiah 33:12; Amos 2:1) a refining furnace, (Proverbs 17:3) Nebuchadnezzar’s furnace, a large furnace built like a brick-kiln, (Daniel 3:22,23) with two openings one at the top for putting in the materials, and another below for removing them; the potter’s furnace, Ecclus. 27:5; The blacksmith’s furnace. Ecclus. 38:28. The Persians were in the habit of using the furnace as a means of inflicting punishment. (Daniel…
אֲזָא (aza) is a verb meaning to heat or make hot. The entries indicate that it is used in an Aramaic context, with a focus on the act of kindling or heating something. There are no significant disagreements among the lexicons regarding its meaning.
[אֲזָא] vb. make hot, heat
base
H228 אֲזָא
228 'aza' az-zaw'
(Aramaic) or iazah (Aramaic) {az-aw'}; to kindle; (by
implication) to heat:--heat, hot.
אֲזָא (a.za) — to heat.
(P'al) make hot, heat
Adj — Verb masculine singularAVQrmsa
יַתִּיר (yattiyr) is an Aramaic word meaning 'preeminent' or 'surpassing.' It can function as both an adjective, describing something as extraordinary or extreme, and as an adverb, indicating a degree of excess, such as 'exceedingly' or 'extremely.' The entries consistently emphasize its connotation of excellence.
יַתִּיר adj. pre-eminent, surpassing
base
H3493 יַתִּיר
3493 yattiyr yat-teer'
(Aramaic) corresponding to 3492; preeminent; as an adverb,
very:--exceeding(-ly), excellent.
see HEBREW for 03492
יַתִּיר (yat.tir) — preeminent.
adj
1) pre-eminent, surpassing, extreme, extraordinary
adv
2) exceedingly, extremely
Adj — AdjAAafsa
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)
Adj | Art — 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
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
[סְלֵק] vb. come up
Pe. come up
Haph. lift, take up
Hoph. be taken up
base
H5267 סְלֵק come up
5267 ncaq nes-ak'
(Aramaic) corresponding to 5266:--take up.
see HEBREW for 05266
נְסַק (ne.saq) — to take up.
1) to ascend, come up
1a) (Aphel) to lift, take up
1b) (Hophal) to be taken up
AVhp3mp — Verb · Hiphil · perfect third person masculine pluralAVhp3mp
שַׁדְרַךְ (Shadrak) is an Aramaic name meaning 'royal' or 'the great scribe.' It refers to a biblical figure, a friend of Daniel, who is mentioned in the Book of Daniel during the Exile and Return. Shadrach is known for refusing to eat the king's food and for surviving the fiery furnace after defying Nebuchadnezzar's decree.
שַׁדְרַךְ 13 n.pr.m. (cf. BH id.)
base
H7715 שַׁדְרַךְ
7715 Shadrak shad-rak'
(Aramaic) the same as 7714:--Shadrach.
see HEBREW for 07714
שַׁדְרַךְ (shad.rakh) — Shadrach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Shadrach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of cha.nan.yah (חֲנַנְיָ֫הוּ "Hananiah" H2608T)
§ Shadrach = "royal" or "the great scribe"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Hananiah' (H2608L)
Adj | N-proper — Preposition · noun proper masculineAR/Npm
sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.
Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Da 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Da 1:12). The…
Shadrach
Aku’s command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, “neither was a hair of their head singed, neither had the smell of fire passed on them.” Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)
(royal , or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Dani 1-3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in (Hebrews 11:33,34) but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example.
A Chaldean name given to Ananias at the court of Nebuchadnezzar, Da 1:7. See ABED-NEGO.
מֵישַׁךְ (Meyshak) refers to Meshach, a character from the Book of Daniel. He is a Babylonian name, originally 'Mishael', meaning 'guest of the king'. Meshach is known for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel and his friends.
מֵישַׁךְ n.pr.m. (BH id.)
base
H4336 מֵישַׁךְ
4336 Meyshak may-shak'
(Aramaic) of foreign origin and doubtful significance;
Meshak, the Babylonian name of 4333:--Meshak.
see HEBREW for 04333
מֵישַׁךְ (me.shakh) — Meshach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Meshach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of mi.sha.el (מִישָׁאֵל "Mishael" H4332I)
§ Meshach = "guest of the king"
1) the godly friend of Daniel who Nebuchadnezzar renamed Meshach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) original name 'Mishael'
Adj — Noun proper masculineANpm
me'-shak (meshakh): Possibly the Sumerian form of the Babylonian Cil-Asharidu, "the shadow of the prince," just as Shadrach probably means "the servant of Sin," and Abednego the "servant of Ishtar." Meshach was one of the three Hebrew companions of Daniel, whose history is given in the first chapters of the Book of Daniel.
See, further, under SHADRACH.
Meshach
The title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.
(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, (Daniel 1:4) and qualified to "stand before" King Nebuchadnezzar, (Daniel 1:5) as his personal attendants and advisers. (Daniel 1:20) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king’s acknowledgement of the God of Shadrach, Meshach…
See ABED-NEGO.
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
Adj — Conjunction · noun proper masculineAC/Npm
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
ANpm — Noun proper masculineANpm
קְטַל (qtal) primarily means 'to slay' or 'to kill.' It appears in various forms, indicating actions like being slain or slaying in different grammatical aspects. The entries consistently emphasize its connection to death and violence, with no significant disagreement among the lexicons.
[קְטַל] vb. slay
Pe.
Pe‛îl be slain
Pa. slay
Hithpe. be slain
base
H6992 קְטַל
6992 qtal ket-al'
(Aramaic) corresponding to 6991; to kill:--slay.
see HEBREW for 06991
קְטַל (qe.tal) — to slay.
1) to slay, kill
1a) (P'al) to be slain
1b) (Pael) to slay
1c) (Ithp'al) to be slain
1d) (Ithpael) to be slain
Adj — Verb · Piel · perfect third person masculine singularAVpp3ms
הִמּוֹ (himmow) is an Aramaic word meaning 'they' or 'them.' It is used as a pronoun for the third person plural, appearing in the books of Ezra and Daniel. The entries indicate that it can function as both a subject and an object in a sentence.
הִמּוֹ 9 (Ezr), הִמּוֹן 3 (Dn) pron.3pl. they, them
base
H1994 הִמּוֹ, הִמּוֹן
1994 himmow him-mo'
(Aramaic) or (prolonged) himmown (Aramaic) {him- mone'};
corresponding to 1992; they:--X are, them, those.
see HEBREW for 01992
הִמּוֹ (him.mo) — they.
1) they, them
1a) they (subject)
1b) them (object)
APp3mp — PronounAPp3mp
שְׂבִיב (sbiyb) means 'flame' in Hebrew and is noted as an Aramaic term corresponding to another word for flame, שָׁבִיב (sha.viv). The entries consistently define it as a noun referring to flame.
[שְׂבִיב] n.[m.] flame
base
H7631 שְׂבִיב
7631 sbiyb seb-eeb'
(Aramaic) corresponding to 7632:--flame.
see HEBREW for 07632
שְׂבִיב (se.viv) — flame.
flame
Aramaic of sha.viv (שָׁבִיב "flame" H7632)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
flam (lahabh, and other forms from same root; phlox):
In Jud 13:20 bis; Job 41:21; Isa 29:6; Joe 2:5, the word is lahabh. Various other words are translated "flame"; mas'eth, "a lifting or rising up" (Jud 20:38,40 the King James Version), the Revised Version (British and American) "cloud" (of smoke); kalil, "completeness" (Jud 20:40 b King James Version margin, "a holocaust, or offering wholly consumed by fire"; compare Le 6:15); shalhebheth (Job 15:30;
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
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…