Daniel 3:23 — Word Study
WLCוְגֻבְרַיָּ֤א אִלֵּךְ֙ תְּלָ֣תֵּה֔וֹן שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ נְפַ֛לוּ לְגֽוֹא־ אַתּוּן־ נוּרָ֥א יָֽקִדְתָּ֖א מְכַפְּתִֽין׃ פ
BSAAnd theseʼillêk [certain] threetᵉlâth mengᵉbar ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ [servant of Nebo] firmly boundkᵉphath [tightly, securely, with cords, tied up] fellnᵉphal [down into, dropped] intogav the blazingyᵉqad [burning] fierynûwr furnaceʼattûwn [of burning fire, a place of intense heat]
| Greek | English | Parsing |
|---|---|---|
| וְגֻבְרַיָּ֤א | and men the | Conjunction, noun common masculine plural determined, particle |
| אִלֵּךְ֙ | these | Particle |
| תְּלָ֣תֵּה֔וֹן | three of them | Suffix |
| שַׁדְרַ֥ךְ | Shadrach | Noun proper masculine |
| מֵישַׁ֖ךְ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֑וֹ | -nego | Noun proper masculine |
| נְפַ֛לוּ | they fell | Verb, Qal, perfect third person masculine plural |
| לְגֽוֹא־ | to [the] midst of | Preposition, noun common both singular construct |
| אַתּוּן־ | [the] furnace of | Noun common, both singular construct |
| נוּרָ֥א | fire the | Noun common both singular determined, particle |
| יָֽקִדְתָּ֖א | burning | Verb qal participle (active) feminine singular dual, particle |
| מְכַפְּתִֽין׃ פ | bound | Verb, Piel, participle (active) masculine plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And these three men, Shadrach, Meshach, and Abednego, firmly bound, fell into the blazing fiery furnace. |
| KJV | And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. |
| ASV | And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. |
| YLT | And these three men, Shadrach, Meshach, and Abed-Nego, have fallen down in the midst of the burning fiery furnace — bound. |
| WEB | These three men, Shadrach, Meshach, and Abednego, fell down bound into the middle of the burning fiery furnace. |
| BBE | And these three men, Shadrach, Meshach, and Abed-nego, with the cords about them, went down into the burning and flaming fire. |
Where they part company is מְכַפְּתִֽין — see How Translations Differ.
The sentence contains a main clause describing the men and their state, followed by the action they take, emphasizing their situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbנְפַל
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 3:23
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 3:23 describes the moment when Shadrach, Meshach, and Abednego were cast into the blazing furnace due to their refusal to worship the golden image set up by King Nebuchadnezzar. This event illustrates their faithfulness to God amidst persecution. The narrative emphasizes the miraculous preservation of these three men in the face of certain death, as seen in the subsequent verses where they are unharmed in the flames.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 6:16–17 | So the king gave the order, and they brought Daniel and threw him into the den of lions. The king said to Daniel, “May your God, whom you serve continually, deliver you!” |
| 2 | Psalm 34:19 | Many are the afflictions of the righteous, but the LORD delivers him from them all. |
| 3 | Psalm 66:11–12 | You led us into the net; You laid burdens on our backs. |
| 4 | Psalm 124:1–5 | If the LORD had not been on our side— let Israel now declare— |
| 5 | Jeremiah 38:6 | So they took Jeremiah and dropped him into the cistern of Malchiah, the king’s son, which was in the courtyard of the guard. They lowered Jeremiah with ropes into the cistern, which had no water but only mud, and Jeremiah sank down into the mud. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — מְכַפְּתִֽין, me.kha.pe.Tingenerated
The word כְּפַת (kphath) means 'to bind' and is used here in the participle form, indicating an ongoing action — they were firmly bound. This term implies that they were tied up securely, emphasizing their helplessness as they fell into the furnace.
In this context, the participle form מְכַפְּתִֽין describes the state of Shadrach, Meshach, and Abednego at the moment they were thrown into the fire. The action of binding is crucial to the narrative, as it highlights their vulnerability and the severity of their situation.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is presented in the Berean Standard Bible, which uses bound to describe the state of the three men. Other translations, such as the KJV and ASV, also use bound.
Where translations differ is in the rendering of מְכַפְּתִֽין. Some versions, like the FBV and ULB, opt for tied up, while the NETB emphasizes securely. This indicates a focus on the manner of their binding.
Sentence Structuregenerated
The main verb of the verse is נְפַ֛לוּ, they fell, which governs the action of the sentence. The structure includes a noun phrase that identifies the subjects (Shadrach, Meshach, and Abednego) and a participial phrase that describes their state (firmly bound).
The Hebrew word order places emphasis on the subjects and their condition before the action of falling, highlighting their predicament and the seriousness of their situation.
Septuagint Backgroundgenerated
The Septuagint translates the Hebrew word מְכַפְּתִֽין as part of its rendering but does not provide a direct equivalent in the Greek text. This choice reflects a different approach to conveying the action of binding, potentially indicating a focus on the outcome rather than the means.
The absence of a direct match for the Hebrew term in the Septuagint suggests a different interpretive angle, emphasizing the narrative's dramatic elements over the specifics of their binding.
In plain words — the whole versegenerated
Daniel 3:23 tells us that Shadrach, Meshach, and Abednego were thrown into a fiery furnace because they refused to worship an idol. They were firmly bound when they fell into the flames, which sets the stage for the miraculous events that follow in the story.
Frequently Asked Questionsgenerated
Being 'bound' means they were securely tied up, making them unable to escape or defend themselves as they were thrown into the furnace.
They were thrown into the furnace for refusing to worship the golden image set up by King Nebuchadnezzar, demonstrating their loyalty to God.
The fiery furnace represents the extreme persecution faced by those who remain faithful to God, illustrating the consequences of standing against idolatry.
Despite being thrown into the furnace, Shadrach, Meshach, and Abednego are miraculously unharmed, which leads to a significant revelation about their faith and God's protection.
Reflection Questionsgenerated
- What does this event teach us about faith in difficult circumstances?
- How can we stand firm in our beliefs like Shadrach, Meshach, and Abednego?
- What does the story of the fiery furnace reveal about God's power to protect?
- In what ways can we support others who face persecution for their beliefs?
The early church on this verse — how the Fathers read it
Early church fathers cited this verse to illustrate the faith of Shadrach, Meshach, and Abednego amidst persecution. Their comments reflect on the significance of steadfastness in faith.
For the blessed Jeremiah in captivity was no less blessed, nor was Daniel, nor Ezra, nor the blessed Hananiah, Azariah, and Mishael, than if they had not fallen into captivity;Early Church Fathers on Daniel 3 →
Verse 23. "But these three men, (here the Vulgate inserts: "that is,") Shadrach, Meshach, and Abednego, fell fettered into the midst of the furnace of flaming fire.Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:23 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd these three men fell down bound into the midst of the burning fiery furnace.
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAll this is expressed with emphasis, to make the power of God more glorious in their preservation; for that flame that slew the executioners might much more easily have suffocated the three children before they fell down.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:23 And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Ver. 23. And these three men … fell down bound.] Their binders were burnt, but not their bonds so soon, lest the glory of the miracle should have been thereby defaced. Into the midst of the burning fiery furnace.] Where yet these holy salamanders took no hurt. In the creatures there is an essence and a faculty whereby the work, as in fire is the substance and the quality of heat: between these God can separate, and so hinder their working, as here he did. Quisque sollicitus sit non tam de vita quam de vocatione, &c.
Read John Trapp on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 23. And these three men - fell down bound] There is a most evident want of connexion between this and the following verse; and it is between these verses that the apocryphal Song of the Three Children, as it is called, has been inserted by St. Jerome and others; but with this note: Quae sequuntur in Hebraeis voluminibus non reperi; "What follows I have not found in the Hebrew books." And then begins, "They walked in the midst of the flame, praising God, and blessing the Lord." The Septuagint and Arabic read the twenty-fourth verse thus: "Then Nebuchadnezzar heard them singing praise, and was astonished." To connect the two verses Houbigant adds two verses found in the Vulgate, which…
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges19–27. The three youths delivered from the flames.
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd these three men - fell down bound ... - That is, the flame did not loosen the cords by which they had been fastened.
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
And these three men, Shadrach, Meshach, and Abednego, firmly bound, fell into the blazing fiery furnace.
These three men, Shadrach, Meshach, and Abednego, fell down bound into the middle of the burning fiery furnace.
And these three men, Shadrach, Meshach, and Abednego, firmly bound, fell into the blazing fiery furnace.
But those three men, Shadrach, Meshach, and Abednego, fell into the furnace of blazing fire while still securely bound.
Tyndale line
And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
And these three men Shadrach, Meshach and Abednego fell downe bound into the middes of the hote fierie fornace.
Strictly literal
And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace.
And these three men, Shadrach, Meshach, and Abed-Nego, have fallen down in the midst of the burning fiery furnace — bound.
And these three men, Shadrach, Meshach, and Abed-Nego, have fallen down in the midst of the burning fiery furnace—bound.
And these three men, Shadrach, Meshach, and 'Abed-nego, fell down bound into the midst of the burning fiery furnace.
These three men, Shadrach, Meshach, and Abednego, fell into the blazing furnace while they were tied up.
From the Latin
But these three men, that is, Sidrach, Misach, and Abdenago, fell down bound in the midst of the furnace of burning fire.
Simplified
Shadrach, Meshach, and Abednego, still tied up, fell into the furnace of blazing fire.
And these three men, Shadrach, Meshach, and Abed-nego, with the cords about them, went down into the burning and flaming fire.
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 is supported by the Dead Sea Scrolls, which contain fragments that align closely with it. However, some words are supplied by editors due to damage in the scrolls. The overall agreement demonstrates consistency in the narrative across these ancient witnesses.
וְגֻבְרַיָּ֤א אִלֵּךְ֙ תְּלָ֣תֵּה֔וֹן שַׁדְרַ֥ךְ מֵישַׁ֖ךְ וַעֲבֵ֣ד נְג֑וֹ נְפַ֛לוּ לְגֽוֹא־ אַתּוּן־ נוּרָ֥א יָֽקִדְתָּ֖א מְכַפְּתִֽין׃ פ
2 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.
[וגברי] [א] [אלך] [תלת׳הון] [שדרך] [מישך] [ועבד] [נגו] [נפלו] [לגוא] [אתון] [נור] [א] [יקדת] [א] מכפתין
1 word on the leather — 15 supplied entire by an editor.
מישך ועבד נגו נפלו לגו [אתון] [נור] [א] [יקדת] [א] [מכפתין]
11 words of the verse are on this fragment — 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 3:23
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.
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 | N-mp | Art — Conjunction · noun common masculine plural determined · particleAC/Ncmpd/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
תְּלָת (tlath) is an Aramaic word meaning 'three' and can also refer to 'third' as an ordinal number. It appears in various forms, including תְּלָתָה and תְּלָתָא. The entries consistently highlight its numerical significance.
תְּלָת n.m., תְּלָתָה f., three
base
H8532 תְּלָת, תְּלָתָה, תְּלָתָא
8532 tlath tel-awth'
(Aramaic) masculine tlathah (Aramaic) {tel-aw-thaw'}; or
tlatha (Aramaic) {tel-aw-thaw'}; corresponding to 7969; three
or third:--third, three.
see HEBREW for 07969
תְּלָת (te.lat) — three.
1) three
1a) three (cardinal number)
1b) third (ordinal number)
Adj | Suff — SuffixAAcbsc/Sp3mp
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 — Noun proper masculineANpm
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
נְפַל (nephal) primarily means 'to fall.' It is noted in various contexts, including the Aramaic usage that corresponds to a related root. The entries emphasize the action of falling down, but do not provide extensive detail or examples from the Old Testament.
H5308 נְפַל
5308 nphal nef-al'
(Aramaic) corresponding to 5307:--fall (down), have
occasion.
see HEBREW for 05307
נְפַל (ne.phal) — to fall.
1) to fall
1a) (P'al)
1a1) to fall
1a2) to fall down
Adj — Verb · Qal · perfect third person masculine pluralAVqp3mp
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
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 · Piel · participle (active) masculine pluralAVprmpa
See BIND.