Daniel 3:26 — Word Study
WLCבֵּאדַ֜יִן קְרֵ֣ב נְבוּכַדְנֶצַּ֗ר לִתְרַע֮ אַתּ֣וּן נוּרָ֣א יָקִֽדְתָּא֒ עָנֵ֣ה וְאָמַ֗ר שַׁדְרַ֨ךְ מֵישַׁ֧ךְ וַעֲבֵד־ נְג֛וֹ עַבְד֛וֹהִי דִּֽי־ אֱלָהָ֥א עִלָּאָ֖ה פֻּ֣קוּ וֶאֱת֑וֹ בֵּאדַ֣יִן נָֽפְקִ֗ין שַׁדְרַ֥ךְ מֵישַׁ֛ךְ וַעֲבֵ֥ד נְג֖וֹ מִן־ גּ֥וֹא נוּרָֽא׃
BSAThenʼĕdayin [at that specific moment, in response to the miracle] NebuchadnezzarNᵉbûwkadnetstsar approachedqᵉrêb [drew near, came close to] the doortᵉraʻ [entrance, gate] of the blazingyᵉqad fierynûwr [burning] furnaceʼattûwn [place of intense heat, fiery oven] and called outʼămar [shouted, spoke loudly] ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ servantsʻăbad [attendants, worshipers] of the Most Highʻillay Godʼĕlâhh [Elohim, the supreme authority] come outnᵉphaq [emerge, go forth] Soʼĕdayin ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ came outnᵉphaq [walked forth, emerged] ofmin the firenûwr [flames, burning blaze]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֜יִן | then | Preposition, adverb |
| קְרֵ֣ב | he approached | Verb, Qal, perfect third person masculine singular |
| נְבוּכַדְנֶצַּ֗ר | Nebuchadnezzar | Noun proper masculine |
| לִתְרַע֮ | to [the] door of | Preposition, noun common both singular construct |
| אַתּ֣וּן | [the] furnace of | Noun common, both singular construct |
| נוּרָ֣א | fire the | Noun common both singular determined, particle |
| יָקִֽדְתָּא֒ | burning | Verb qal participle (active) feminine singular dual, particle |
| עָנֵ֣ה | [he was] replying | Verb, Qal, participle (active) masculine singular |
| וְאָמַ֗ר | and [he was] saying | Conjunction, verb qal participle (active) masculine singular |
| שַׁדְרַ֨ךְ | O Shadrach | Noun proper masculine |
| מֵישַׁ֧ךְ | Meshach | Noun proper masculine |
| וַעֲבֵד־ | and Abed- | Conjunction, noun proper masculine |
| נְג֛וֹ | -nego | Noun proper masculine |
| עַבְד֛וֹהִי | servants his | Noun common masculine plural construct, suffix |
| דִּֽי־ | of | Conjunction |
| אֱלָהָ֥א | God | Noun common both singular determined, particle |
| עִלָּאָ֖ה | Most High the | Particle |
| פֻּ֣קוּ | come out! | Verb, Qal, imperative second person masculine plural |
| וֶאֱת֑וֹ | and come! | Conjunction, verb qal imperative second person masculine plural |
| בֵּאדַ֣יִן | then | Preposition, adverb |
| נָֽפְקִ֗ין | [were] coming out | Verb, Qal, participle (active) masculine plural |
| שַׁדְרַ֥ךְ | Shadrach | Noun proper masculine |
| מֵישַׁ֛ךְ | Meshach | Noun proper masculine |
| וַעֲבֵ֥ד | and Abed- | Conjunction, noun proper masculine |
| נְג֖וֹ | -nego | Noun proper masculine |
| מִן־ | from | Preposition |
| גּ֥וֹא | [the] midst of | Noun common, both singular construct |
| 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 | Then Nebuchadnezzar approached the door of the blazing fiery furnace and called out, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abednego came out of the fire, |
| KJV | ¶ Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire. |
| ASV | Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire. |
| YLT | Then Nebuchadnezzar hath drawn near to the gate of the burning fiery furnace; he hath answered and said, 'Shadrach, Meshach, and Abed-Nego, servants of God Most High come forth, yea, come;' then come forth do Shadrach, Meshach, and Abed-Nego, from the midst of the fire; |
| WEB | Then Nebuchadnezzar came near to the mouth of the burning fiery furnace. He spoke and said, “Shadrach, Meshach, and Abednego, you servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego came out of the middle of the fire. |
| BBE | Then Nebuchadnezzar came near the door of the burning and flaming fire: he made answer and said, Shadrach, Meshach, and Abed-nego, you servants of the Most High God, come out and come here. Then Shadrach, Meshach, and Abed-nego came out of the fire. |
Where they part company is פֻּ֣קוּ — see How Translations Differ.
The main clause is followed by an imperative command, leading to the result of the command being fulfilled.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנְבוּכַדְנֶצַּר
verbקְרֵב
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 3:26
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 Deliverance from the Fiery Furnacegenerated
Daniel 3:26 describes a pivotal moment when Nebuchadnezzar, after witnessing a miraculous event, calls out to Shadrach, Meshach, and Abednego. These three young men had been thrown into a blazing furnace for refusing to worship an idol, yet they emerged unharmed, demonstrating divine protection. This account highlights themes of faithfulness and deliverance amid persecution, as seen in the broader narrative of the Book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:17 | If the God whom we serve exists, then He is able to deliver us from the blazing fiery furnace and from your hand, O king. |
| 2 | Daniel 2:47 | The king said to Daniel, “Your God is truly the God of gods and Lord of kings, the Revealer of Mysteries, since you were able to reveal this mystery.” |
| 3 | Daniel 6:20 | When he reached the den, he cried out in a voice of anguish, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” |
| 4 | Ezra 5:11 | And this is the answer they returned: “We are servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, which a great king of Israel built and completed. |
| 5 | Acts 16:17 | This girl followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are proclaiming to you the way of salvation!” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — פֻּ֣קוּ, Pu.kugenerated
The verb נְפַק (*nephaq*) means to go out or come forth. It is used in the imperative form here, indicating a command for Shadrach, Meshach, and Abednego to emerge from the furnace. This word conveys the action of coming out, which is central to the miraculous deliverance narrative.
The form is a Qal imperative, second person masculine plural, indicating that Nebuchadnezzar is directly addressing multiple individuals. The use of this verb emphasizes the urgency and authority of the king's command in this dramatic moment.
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 קְרֵ֣ב (*ke.Rev*), meaning 'he approached', governs the sentence, with a series of phrases following it. The structure emphasizes Nebuchadnezzar's action of approaching the furnace and calling out to the three men.
The sentence is built around this main action, with prepositional phrases detailing the location and the subjects involved, creating a clear picture of the scene.
Septuagint Backgroundgenerated
The Septuagint translates קְרֵ֣ב as προσελθὼν (*proselthōn*), meaning 'having approached'. This choice indicates a direct action and implies a physical closeness to the event, enhancing the dramatic moment of Nebuchadnezzar's command.
The Greek word for the furnace, καμίνου (*kaminou*), aligns with the Hebrew meaning, reinforcing the concept of a place of intense heat.
In plain words — the whole versegenerated
Daniel 3:26 shows Nebuchadnezzar calling out to Shadrach, Meshach, and Abednego after they were thrown into a fiery furnace. They came out unharmed, demonstrating God's power to save. This moment emphasizes their faithfulness and God's deliverance.
Frequently Asked Questionsgenerated
His command shows recognition of the miraculous protection over Shadrach, Meshach, and Abednego, highlighting the power of their God.
They were thrown into the furnace for refusing to worship the golden statue set up by Nebuchadnezzar.
It illustrates the importance of remaining faithful to God even in the face of persecution and the potential for divine intervention.
Nebuchadnezzar was astonished and acknowledged the power of the God of Shadrach, Meshach, and Abednego.
Reflection Questionsgenerated
- How can I demonstrate faithfulness in challenging situations like Shadrach, Meshach, and Abednego?
- What does it mean to trust in God for deliverance in my life?
- In what ways can I support others who are facing persecution for their beliefs?
- How does this story encourage me to stand firm in my faith?
The early church on this verse — how the Fathers read it
The early church fathers comment on this verse, discussing the significance of the names Shadrach, Meshach, and Abednego, and their faithfulness in the face of persecution.
"And he said, Shadrach, Meshach, and Abednego." The three youths he thus called by name. But he found no name by which to call the fourth. For He was not yet that Jesus born of the Virgin.Early Church Fathers on Daniel 3 →
Verse 26. "Then Nebuchadnezzar approached unto the mouth of the burning fiery furnace and said: 'Shadrach, Meshach, and Abednego, servants of the Most High God, come forth and draw near!' And straightway Shadrach, Meshach,Early Church Fathers on Daniel 3 →
“You servants of the most high God, come forth and come here!” How are they to come forth, O king? Did you not cast them into the fire bound? But because they sang praises to God, they were saved.Early Church Fathers on Daniel 3 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Daniel 3:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Nebuchadnezzar came near to the mouth of the burning fiery furnace,.... He came so nigh before, as to see at a distance four persons walking in it; now he comes nearer, as near as he could with
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither.
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleCame near; as near as he durst come, within hearing. And spake with a milder tone than before, God having abated the fire of his fury. Now he could at once confess and acknowledge the true God to be the Most High above all gods, and the three worthies to be his faithful servants. Came forth of the midst of the fire; they went out upon the king’ s call, without which they would not have stirred.
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:26 Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, [and] spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come [hither]. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.Ver. 26. Ye servants of the most high God.] This was a high title, such as David and other great princes have gloried in; The devil gave it to Paul and his fellow labourers; and they who deny it to Christ’ s faithful ministers, loading them with names of scorn and obloquy, show therein less ingenuity than the devil himself. Then Shadrach, Meshach, and Abednego came forth.] Not till they were called had they any mind…
Read John Trapp on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges26. mouth] Aram. door. God Most High] so Daniel 4:2; Daniel 5:18; Daniel 5:21 : without ‘God,’ Daniel 4:17; Daniel 4:24-25; Daniel 4:32; Daniel 4:34, Daniel 7:25 (first time); and with the adj. in a more Hebraistic form, Daniel 7:18; Daniel 7:22; Daniel 7:25 (second time), 27. The title is found in Hebrew, Genesis 14:18-20; Genesis 14:22 (of the deity of Melchizedek, identified by the narrator with Jehovah); elsewhere only in poetry, especially in the Psalms, as Psalms 57:2, though usually without ‘God,’ as Psalms 9:3, Psalms 18:13 : as applied to Jehovah, it is a title of dignity and respect, denoting Him as one who is supreme, whether over the earth, as ruler and governor of the world…
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThen Nebuchadnezzar came near to the mouth ... - Margin, “door.” The Chaldee word means door, gate, entrance. The “form” of the furnace is unknown.
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible26. On the furnace see Daniel 3:25. On the most high God compare Genesis 14:18; Micah 6:6, and notes Daniel 3:13-15; Daniel 3:25.
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
Then Nebuchadnezzar approached the door of the blazing fiery furnace and called out, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abednego came out of the fire,
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace. He spoke and said, “Shadrach, Meshach, and Abednego, you servants of the Most High God, come out, and come here!” Then Shadrach, Meshach, and Abednego came out of the middle of the fire.
Then Nebuchadnezzar approached the door of the blazing fiery furnace and called out, “Shadrach, Meshach, and Abednego, servants of the Most High God, come out!” So Shadrach, Meshach, and Abednego came out of the fire,
Then Nebuchadnezzar approached the door of the furnace of blazing fire. He called out, “Shadrach, Meshach, and Abednego, servants of the most high God, come out! Come here!” Then Shadrach, Meshach, and Abednego emerged from the fire.
Tyndale line
¶ Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spake and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spoke, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither . Then Shadrach, Meshach, and Abed-nego, came forth from the midst of the fire.
Then the King Nebuchad-nezzar came neere to the mouth of the hote fierie fornace, and spake and said, Shadrach, Meshach and Abednego, the seruants of the hie God goe foorth and come hither: so Shadrach, Meshach and Abednego came foorth of the middes of the fire.
Strictly literal
Then Nebuchadnezzar came near to the opening of the burning fiery furnace; he spoke and said, Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come [hither]. Then Shadrach, Meshach, and Abed-nego came forth from the midst of the fire.
Then Nebuchadnezzar hath drawn near to the gate of the burning fiery furnace; he hath answered and said, 'Shadrach, Meshach, and Abed-Nego, servants of God Most High come forth, yea, come;' then come forth do Shadrach, Meshach, and Abed-Nego, from the midst of the fire;
Then Nebuchadnezzar has drawn near to the gate of the burning fiery furnace; he has answered and said, “Shadrach, Meshach, and Abed-Nego, servants of God Most High come forth, indeed, come”; then Shadrach, Meshach, and Abed-Nego come forth, from the midst of the fire;
Then came Nebuchadnezzar near to the door of the burning fiery furnace, commenced, and said, Shadrach, Meshach, and 'Abed-nego, ye servants of the most high God, step forth, and come hither. Then stepped Shadrach, Meshach, and 'Abed-nego forth out of the midst of the fire.
Then Nebuchadnezzar came near the door of the blazing furnace and called out, “Shadrach, Meshach, and Abednego, servants of God Most High, come out! Come here!” Then Shadrach, Meshach, and Abednego came out of the fire.
From the Latin
Blessed art thou, O Lord, the God of our fathers, and thy name is worthy of praise, and glorious for ever:
Simplified
Nebuchadnezzar went towards the door of the furnace of blazing fire. “Shadrach, Meshach, and Abednego, servants of the Most High God, come out! Come here!” he shouted. So Shadrach, Meshach, and Abednego came out of the fire.
Then Nebuchadnezzar came near the door of the burning and flaming fire: he made answer and said, Shadrach, Meshach, and Abed-nego, you servants of the Most High God, come out and come here. Then Shadrach, Meshach, and Abed-nego came out 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 (MT) of Daniel 3:26 describes Nebuchadnezzar calling out to Shadrach, Meshach, and Abednego, referring to them as servants of the Most High God. The Septuagint (LXX) has a limited word correspondence with the MT, with only 15 out of 28 words matched, indicating significant differences in structure and wording, although it retains the overall narrative. The Dead Sea Scrolls (1Q72) contain fragments that align closely with the MT, but they also include some words that are partly restored and several that are fully supplied by an editor, suggesting some variations in text transmission. Overall, while the MT and the Dead Sea Scrolls agree on the main elements of the verse, the Septuagint presents a different wording and sentence structure, reflecting its unique translation approach.
בֵּאדַ֜יִן קְרֵ֣ב נְבוּכַדְנֶצַּ֗ר לִתְרַע֮ אַתּ֣וּן נוּרָ֣א יָקִֽדְתָּא֒ עָנֵ֣ה וְאָמַ֗ר שַׁדְרַ֨ךְ מֵישַׁ֧ךְ וַעֲבֵד־ נְג֛וֹ עַבְד֛וֹהִי דִּֽי־ אֱלָהָ֥א עִלָּאָ֖ה פֻּ֣קוּ וֶאֱת֑וֹ בֵּאדַ֣יִן נָֽפְקִ֗ין שַׁדְרַ֥ךְ מֵישַׁ֛ךְ וַעֲבֵ֥ד נְג֖וֹ מִן־ גּ֥וֹא נוּרָֽא׃
15 of the 28 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.
[באדין] [קרב] [נבוכדנצר] [לתרע] [אתון] [נור] [א] [יקדת] [א] [ענה] ואמר שדרך מישך [ועבד] [נגו] [עבדו׳הי] [די] [אלה] [א] [עלי] [א] [פקו] [ואתו] באדין נפקין שדרך [מישך] [ועבד] [נגו] [מן] [גוא] [נור] [א]
3 words on the leather — 3 partly restored, 27 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 3:26
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
קְרֵב (qreb) means to approach or come near. It can refer to the act of drawing near, offering a sacrifice, or being summoned. The term appears in various forms, including P'al and Pael, indicating different nuances of approaching.
קְרֵב vb. approach
Pe. when he approached
Pa. offer sacrifice
Haph.
= Pa.
bring near
base
H7127 קְרֵב
7127 qreb ker-abe'
(Aramaic) corresponding to 7126:--approach, come (near,
nigh), draw near.
see HEBREW for 07126
קְרֵב (qe.rev) — to approach.
1) to approach, come near
1a) (P'al) to approach
1b) (Pael) to offer, draw near
1c) (Aphel) to be summoned
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
נְבוּכַדְנֶצַּר (Nbuwkadnetstsar) refers to Nebuchadnezzar, the king of Babylon known for capturing Jerusalem and exiling the people of Judah. The name is of Aramaic origin and translates to "may Nebo protect the crown." He is first mentioned in 2 Kings 24:1 and is noted as the father of Belshazzar.
נְבוּכַדְנֶצַּר 31 n.pr.m.
base
H5020 נְבוּכַדְנֶצַּר
5020 Nbuwkadnetstsar neb-oo-kad-nets-tsar'
(Aramaic) corresponding to 5019:--Nebuchadnezzar.
see HEBREW for 05019
נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר (ne.vu.khad.nets.tsar) — Nebuchadnezzar.
A man living at the time of Divided Monarchy, first mentioned at 2Ki.24.1;
father of: Belshazzar (H1112)
Aramaic of ne.vu.khad.nets.tsar (נְבוּכַדְרֶאצַּר, נְבוּכַדְנֶצַּר "Nebuchadnezzar" H5019)
§ Nebuchadnezzar = "may Nebo protect the crown"
the great king of Babylon who captured Jerusalem and carried Judah captive
Adj — Noun proper masculineANpm
Nebuchadnezzar
In the Babylonian orthography Nabu-kudur-uzur, which means “Nebo, protect the crown!” or the “frontiers.” In an inscription he styles himself “Nebo’s favourite.” He was the son and successor of Nabopolassar, who delivered Babylon from its dependence on Assyria and laid Nineveh in ruins. He was the greatest and most powerful of all the Babylonian kings. He married the daughter of Cyaxares, and thus the Median and Babylonian dynasties were united.
Necho II., the king of Egypt, gained a victory over the Assyrians at Carchemish. (See JOSIAH; MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. The remaining provinces of the Assyrian empire were divided between Babylonia and Media. But Nabopolassar was ambitious of reconquering from Necho the western provinces of Syria, and for this purpose he sent his son with a…
Called in Jeremiah Nebuchadnezzar, the son and successor of Nabopolassar, succeeded to the kingdom of Chaldea about 600 B. C. He had been some time before associated in the kingdom, and sent to recover Carchemish, which had been wrested from the empire by Necho king of Egypt. Having been successful, he marched against the governor of Phoenicia, and Jehoiakim king of Judah, tributary of Necho king of Egypt. He took Jehoiakim, and put him in chains to carry him captive to Babylon; but afterwards he left him in Judea, on condition of his paying a large annual tribute. He took away several persons from Jerusalem; among others, Daniel, Hananiah, Mishael, and Azariah, all of the royal family, whom the king of Babylon caused to be carefully educated in the language and learning of the Chaldeans, that they might be employed at court, 2Ki…
Nebuchadrezzar, tears and groans of judgment
→ Also called NEBUCHADREZZAR
→ King of Babylon Jer 21:2
→ Empire of
→ See BABYLON
→ His administration Da 1; 2; 3; 4
→ Conquests
Of Jerusalem 2Ki 24; 25; 1Ch 6:15; 2Ch 36:5-21; Ezr 1:7; Jer 39
תְּרַע (tra`) refers to a door or gate, and by extension, can imply a palace. The entries consistently identify it as a noun, specifically a masculine term, covering meanings related to entrances and enclosures.
תְּרַע n.[m.] gate, door
base
H8651 תְּרַע
8651 tra` ter-ah'
(Aramaic) corresponding to 8179; a door; by implication, a
palace:--gate mouth.
see HEBREW for 08179
תְּרַע (te.ra) — door.
1) gate, door
1a) door
1b) gate
1c) court
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
עֲנָה (anah) primarily means 'to answer' or 'to respond.' It is noted in various forms, including a P'al verb form that emphasizes making a reply. The word is linked to the Aramaic form corresponding to another Hebrew root. The entries do not provide significant disagreement.
[עֲנָה] vb. answer
base
H6032 עֲנָה
6032 `anah an-aw'
(Aramaic) corresponding to 6030:--answer, speak.
see HEBREW for 06030
עֲנָה (a.nah) — to answer.
1) to answer, respond
1a) (P'al)
1a1) to answer, make reply
1a2) to respond
AVqrmsa — Verb · Qal · participle (active) masculine singularAVqrmsa
אֲמַר (amar) means to say, tell, command, or speak. It is used in various contexts to express communication or declaration. The word is related to the Aramaic form and is linked to another Hebrew root, אָמַר (H0559). The entries consistently emphasize its verbal nature without significant disagreement.
אֲמַר 71 vb. say, tell, command
base
H560 אֲמַר say, tell, command
560 'amar am-ar'
(Aramaic) corresponding to 559:--command, declare, say,
speak, tell.
see HEBREW for 0559
אֲמַר (a.mar) — to say.
(P'al) to say, to speak, to command, to tell, to relate
Aramaic of a.mar (אָמַר "to say" H0559)
Adj | V-Qal — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
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)
Adj — Noun proper masculineANpm
עֲבַד (abad) refers to a servant or slave. It is derived from the related term עֶ֫בֶד (e.ved), which also means servant or slave. The word appears in both Hebrew and Aramaic contexts, highlighting its significance in various roles of servitude.
[עֲבַד, or עֲבֵד] n.m. slave, servant
base
H5649 עֲבַד, עֲבֵד
5649 `abad ab-bad'
(Aramaic) from 5648; a servant:--servant.
see HEBREW for 05648
עֲבַד (a.vad) — servant/slave.
servant, slave
Aramaic of e.ved (עֶ֫בֶד "servant/slave" H5650)
Adj | Suff — Noun common masculine plural construct · suffixANcmpc/Sp3ms
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…
אֱלָהּ (elah) refers to a deity, encompassing both the concept of God in a general sense and specifically the God of Israel. It can also denote heathen deities. The word is rooted in Aramaic, corresponding to another term for God.
אֱלָהּ 94 n.m. god, God
base
H426 אֱלָהּ
426 'elahh el-aw'
(Aramaic) corresponding to 433; God:--God, god.
see HEBREW for 0433
אֱלָהּ (e.lah) — god.
1) god, God
1a) god, heathen deity
1b) God (of Israel)
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
עִלַּי (illay) is an Aramaic word meaning 'Most High' or 'highest.' It is derived from a related term that also conveys the idea of being 'upper.' The entries consistently emphasize its use in a supreme context, particularly referring to God.
[עִלַּי] adj. highest
base
H5943 עִלַּי
5943 `illay il-lah'-ee
(Aramaic) corresponding to 5942; supreme (i.e. God):--(most)
high.
see HEBREW for 05942
עִלַּי (il.lay) — Most High.
highest, the Most High
Aramaic of il.li (עִלִּי "upper" H5942)
Adj | Art — ParticleAAabsd/Ta
נְפַק (nephaq) is a Hebrew verb meaning to go or come out, with a causative sense of bringing forth. It covers actions of issuing or going forth, as seen in various forms such as P'al and Aphel. The entries indicate its use in both a general and causative context, but do not specify particular verses.
נְפַק vb. go, or come, out, forth
Pe. he went out
Haph. bring forth
base
H5312 נְפַק
5312 nphaq nef-ak'
(Aramaic) a primitive root; to issue; causatively, to bring
out:--come (go, take) forth (out).
נְפַק (ne.phaq) — to go out.
1) to go or come out, bring or come forth
1a) (P'al) to go out or forth
1b) (Aphel) to bring forth
Adj — Verb · Qal · imperative second person masculine pluralAVqv2mp
אֲתָה, transliterated as athah, means 'to come' or 'to arrive.' It can also mean 'to bring' in certain forms. The word is used in both Hebrew and Aramaic contexts, with a notable appearance in the New Testament phrase 'maranatha,' meaning 'Lord come.' There are variations in the verb forms, indicating different nuances of the action.
אֲתָה, אֲתָא vb. come
Pe. come
Haph. bring
Hêphal be brought
base
H858 אֲתָה, אֲתָא come
858 'athah aw-thaw'
(Aramaic) or wathaw (Aramaic) {aw-thaw'}; corresponding to
857:--(be-)come, bring.
see HEBREW for 0857
אֲתָה (a.tah) — to come.
1) to come, arrive
1a) (P'al) to come
1b) (Aphel) to bring
1c) (Hophal) to be brought
2) used in the NT in the phrase "maranatha" -"Lord come"
Aramaic of a.tah (אָתָה "to come" H0857)
AC/Vqv2mp — Conjunction · verb qal imperative second person masculine pluralAC/Vqv2mp
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
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
נְפַק (nephaq) is a Hebrew verb meaning to go or come out, with a causative sense of bringing forth. It covers actions of issuing or going forth, as seen in various forms such as P'al and Aphel. The entries indicate its use in both a general and causative context, but do not specify particular verses.
נְפַק vb. go, or come, out, forth
Pe. he went out
Haph. bring forth
base
H5312 נְפַק
5312 nphaq nef-ak'
(Aramaic) a primitive root; to issue; causatively, to bring
out:--come (go, take) forth (out).
נְפַק (ne.phaq) — to go out.
1) to go or come out, bring or come forth
1a) (P'al) to go out or forth
1b) (Aphel) to bring forth
Adj — Verb · Qal · participle (active) masculine pluralAVqrmpa
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)
AC/Npm — 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
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)
Adj — PrepositionAR
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)
ANcbsc — 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…