Daniel 3:28 — Word Study
WLCעָנֵ֨ה נְבֽוּכַדְנֶצַּ֜ר וְאָמַ֗ר בְּרִ֤יךְ אֱלָהֲהוֹן֙ דִּֽי־ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ דִּֽי־ שְׁלַ֤ח מַלְאֲכֵהּ֙ וְשֵׁיזִ֣ב לְעַבְד֔וֹהִי דִּ֥י הִתְרְחִ֖צוּ עֲל֑וֹהִי וּמִלַּ֤ת מַלְכָּא֙ שַׁנִּ֔יו וִיהַ֣בוּ גֶשְׁמְה֗וֹן דִּ֠י לָֽא־ יִפְלְח֤וּן וְלָֽא־ יִסְגְּדוּן֙ לְכָל־ אֱלָ֔הּ לָהֵ֖ן לֵאלָֽהֲהֽוֹן׃
BSANebuchadnezzarNᵉbûwkadnetstsar [the king of Babylon] declaredʻănâh Blessedbᵉrak be the Godʼĕlâhh [praise and worship, Elohim, the supreme Creator] ofdîy ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ who has sentshᵉlach [dispatched, commissioned] ◂His angelmalʼak [heavenly messenger] and deliveredshᵉzab■ [rescued, saved] His servantsʻăbad [faithful followers] whodîy trustedrᵉchats△ [had faith, relied] in Himʻal They violatedshᵉnâʼ [disobeyed, defied] the king’smelek commandmillâh [royal decree] and risked their livesgeshem [endangered, jeopardized] rather than servepᵉlach [worship, pay homage] or worshipçᵉgid [bow down, reverence] anykôl godʼĕlâhh [false deity, idol] exceptlâhên [but, only] ◂their own Godʼĕlâhh [the one true God]
| Greek | English | Parsing |
|---|---|---|
| עָנֵ֨ה | [was] replying | Verb, Qal, participle (active) masculine singular |
| נְבֽוּכַדְנֶצַּ֜ר | Nebuchadnezzar | Noun proper masculine |
| וְאָמַ֗ר | and [he was] saying | Conjunction, verb qal participle (active) masculine singular |
| בְּרִ֤יךְ | [be] blessed | Verb masculine singular |
| אֱלָהֲהוֹן֙ | God their | Noun common both singular construct, suffix |
| דִּֽי־ | of | Conjunction |
| שַׁדְרַ֤ךְ | Shadrach | Noun proper masculine |
| מֵישַׁךְ֙ | Meshach | Noun proper masculine |
| וַעֲבֵ֣ד | and Abed- | Conjunction, noun proper masculine |
| נְג֔וֹ | -nego | Noun proper masculine |
| דִּֽי־ | who | Conjunction |
| שְׁלַ֤ח | he has sent | Verb, Qal, perfect third person masculine singular |
| מַלְאֲכֵהּ֙ | angel his | Noun common both singular construct, suffix |
| וְשֵׁיזִ֣ב | and he has delivered | Conjunction, verb plural third person masculine singular |
| לְעַבְד֔וֹהִי | the object marker servants his | Preposition, noun common masculine plural construct, suffix |
| דִּ֥י | who | Conjunction |
| הִתְרְחִ֖צוּ | they trusted | Verb plural, third person masculine plural |
| עֲל֑וֹהִי | on him | Preposition, suffix |
| וּמִלַּ֤ת | and [the] word of | Conjunction, noun common feminine singular construct |
| מַלְכָּא֙ | king the | Noun common both singular determined, particle |
| שַׁנִּ֔יו | they violated | Verb, Piel, perfect third person masculine plural |
| וִיהַ֣בוּ | and they gave | Conjunction, verb qal perfect third person masculine plural |
| גֶשְׁמְה֗וֹן | body their | Noun common both singular construct, suffix |
| דִּ֠י | that | Conjunction |
| לָֽא־ | not | Particle |
| יִפְלְח֤וּן | they will pay reverence | Verb, Qal, imperfect third person masculine plural |
| וְלָֽא־ | and not | Conjunction, particle |
| יִסְגְּדוּן֙ | they will pay homage | Verb, Qal, imperfect third person masculine plural |
| לְכָל־ | to any | Preposition, noun common both singular construct |
| אֱלָ֔הּ | god | Noun common, both singular absolute |
| לָהֵ֖ן | except | Conjunction |
| לֵאלָֽהֲהֽוֹן׃ | to own God their | Preposition, noun common both singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Nebuchadnezzar declared, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent His angel and delivered His servants who trusted in Him. They violated the king’s command and risked their lives rather than serve or worship any god except their own God. |
| KJV | Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. |
| ASV | Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. |
| YLT | Nebuchadnezzar hath answered and hath said, 'Blessed [is] the God of Shadrach, Meshach, and Abed-Nego, who hath sent His messenger, and hath delivered His servants who trusted on Him, and the word of the king changed, and gave up their bodies that they might not serve nor do obeisance to any god except to their own God. |
| WEB | Nebuchadnezzar spoke and said, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants who trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god except their own God. |
| BBE | Nebuchadnezzar made answer and said, Praise be to the God of Shadrach, Meshach, and Abed-nego, who has sent his angel and kept his servants safe who had faith in him, and who put the king's word on one side and gave up their bodies to the fire, so that they might not be servants or worshippers of any other god but their God. |
Where they part company is בְּרִיךְ — see How Translations Differ.
The sentence is structured around Nebuchadnezzar's declaration, with several subordinate clauses detailing the actions and faith of Shadrach, Meshach, and Abednego.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectנְבוּכַדְנֶצַּר
verbעֲנָה
The sentence as the grammar sees it Open the tree ›
1 of 32 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Daniel 3:28
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 of Shadrach, Meshach, and Abednegogenerated
Daniel 3:28 recounts Nebuchadnezzar's proclamation after witnessing the miraculous survival of Shadrach, Meshach, and Abednego in the fiery furnace. Their unwavering faith in God led to their deliverance, prompting the king to acknowledge the power of the God they served. This event highlights the theme of faith and divine intervention in the face of persecution, as seen throughout the book of Daniel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 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.” |
| 2 | Daniel 4:34 | But at the end of those days I, Nebuchadnezzar, looked up to heaven, and my sanity was restored to me. Then I praised the Most High, and I honored and glorified Him who lives forever: “For His dominion is an everlasting dominion, and His kingdom endures from generation to generation. |
| 3 | Daniel 6:26 | I hereby decree that in every part of my kingdom, men are to tremble in fear before the God of Daniel: For He is the living God, and He endures forever; His kingdom will never be destroyed, and His dominion will never end. |
| 4 | Genesis 9:26 | He also declared: “Blessed be the LORD, the God of Shem! May Canaan be the servant of Shem. |
| 5 | Ezra 1:3 | Whoever among you belongs to His people, may his God be with him, and may he go to Jerusalem in Judah and build the house of the LORD, the God of Israel; He is the God who is in Jerusalem. |
The Treasury of Scripture Knowledge — 40 references, hung on the phrase they belong to
The Key Word — בְּרִיךְ, be.Rikhgenerated
The verb בְּרִיךְ (berakh) means 'to bless' or 'to kneel.' It signifies an act of praise or worship, often directed towards God. In this context, Nebuchadnezzar is expressing a formal blessing towards the God of Shadrach, Meshach, and Abednego, acknowledging His power and authority.
The act of blessing in this verse emphasizes the king's recognition of the divine intervention that saved the three men. This word carries both the connotation of respect and the act of kneeling, indicating a shift in Nebuchadnezzar's attitude towards the God of Israel.
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. The BSB uses blessed, which aligns with the KJV and ASV, maintaining the sense of praise directed towards God.
Where translations differ, they do so primarily in the rendering of בְּרִיךְ. The BSB, KJV, and ASV use blessed, while the NETB opts for praise, emphasizing the act of worship rather than the state of being blessed.
Sentence Structuregenerated
The main verb of the verse is אָמַ֗ר, he said, which governs the entire declaration made by Nebuchadnezzar. This structure highlights the king's proclamation as the focal point of the sentence.
The sentence includes multiple noun phrases, including the subject נְבֽוּכַדְנֶצַּ֜ר (Nebuchadnezzar) and the object אֱלָהֲהוֹן (their God), illustrating the relationship between the speaker and the divine being being praised.
Septuagint Backgroundgenerated
The Septuagint translates בְּרִיךְ as εὐλογητὸς, which also means 'blessed.' This choice reflects a continuity in the understanding of the act of blessing God, aligning with the Hebrew meaning.
The use of εὐλογητὸς emphasizes the act of worship and reverence towards God, consistent with the Hebrew context of Nebuchadnezzar's declaration.
In plain words — the whole versegenerated
Daniel 3:28 tells us that Nebuchadnezzar praised the God of Shadrach, Meshach, and Abednego after witnessing their miraculous survival in the fiery furnace. He acknowledged that their faith led to their deliverance, highlighting the power of their God.
Frequently Asked Questionsgenerated
It signifies a recognition of the power of the God of Shadrach, Meshach, and Abednego, acknowledging His ability to save and deliver.
The king praised their God because He delivered them from the fiery furnace, demonstrating His power over life and death.
The act of blessing implies a formal recognition and worship of God, indicating a change in Nebuchadnezzar's attitude towards the God of Israel.
This event illustrates the theme of faithfulness to God in the face of persecution and the miraculous deliverance that can result from such faith.
Reflection Questionsgenerated
- How can I demonstrate faith in God like Shadrach, Meshach, and Abednego?
- What are some areas in my life where I need to trust God for deliverance?
- In what ways can I show reverence and worship to God in my daily life?
- How can I respond to challenges in my faith with the same courage as the three men?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse, emphasizing the faith of Shadrach, Meshach, and Abednego and the recognition of God's power in their deliverance.
This is our faith. Thus did God will that he should be known by all, thus believed the three children [of the fiery furnace] who did not feel the fire into which they were cast,Early Church Fathers on Daniel 3 →
Verse 28. " 'Blessed be God (the Vulgate has "their God, namely") of Shadrach, Meshach, and Abednego, Who hath sent His angel and rescued His servants who believed in Him...'" The person whom he had previously called a son of God he here…Early Church Fathers on Daniel 3 →
“Blessed be God who has sent his angel.” … For how can it be otherwise than astonishing for the emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls and land and sea subject to his sway,Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:28 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen Nebuchadnezzar spake and said,.... In the presence of his princes and prime ministers of state, and made the following confession, to the praise and glory of the true God; which was extorted
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word,
Read Robert Jamieson on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThus out of the mouths of blasphemers and contemners of God can the Lord ordain praise: yet all this did not draw off this king from his idolatry, for he saith, the God of Shadrach, & c., not his God. Wonders will not work conversion till God work upon the heart, . He blesseth God for four things. 1. For sending his angel to deliver his servants that trusted in him. 2. That they changed the king’ s commandment, i.e. frustrated it, and make it void, and convinced the king, and brought him to a better mind. 3. Therefore yielded their bodies to the fire, and to his fury, by passive obedience, rather than not obey God actively, by worshipping any false god, 4. But only the true, whom they chose…
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:28 [Then] Nebuchadnezzar spake, and said, Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’ s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.Ver. 28. Then Nebuchadnezzar spake.] Being convinced, but not converted, as appeareth by the next chapter, whatever Augustine and others charitably thought to the contrary. A wicked man may pray and praise God extemporally. And have changed the king’ s word.] Chald., Secundo loco habuerunt. They have preferred God’ s word before it.
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(28) Have changed.—Literally, have transgressed.
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 28. Blessed be the God of Shadrach, &c.] Here is a noble testimony from a heathen. And what produced it? The intrepidly pious conduct of these three noble Jews. Had they been time-servers, the name of the true God had not been known in Babylon. What honour does the Lord put on them that are steadfast in the faith!
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges28–29. Nebuchadnezzar’s doxology, and edict of toleration.
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThen Nebuchadnezzar spake, and said, Blessed be the God of Shadrach ... - On the characteristic of mind thus evinced by this monarch, see the notes and practical remarks at Daniel 2:46-47.
Read Albert Barnes on Daniel 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Nebuchadnezzar declared, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent His angel and delivered His servants who trusted in Him. They violated the king’s command and risked their lives rather than serve or worship any god except their own God.
Nebuchadnezzar spoke and said, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent his angel and delivered his servants who trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god except their own God.
Nebuchadnezzar declared, “Blessed be the God of Shadrach, Meshach, and Abednego, who has sent His angel and delivered His servants who trusted in Him. They violated the king’s command and risked their lives rather than serve or worship any god except their own God.
Nebuchadnezzar exclaimed, “Praised be the God of Shadrach, Meshach, and Abednego, who has sent forth his angel and has rescued his servants who trusted in him, ignoring the edict of the king and giving up their bodies rather than serve or pay homage to any god other than their God!
Tyndale line
Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.
Nebuchadnezzar spake and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.
Then Nebuchadnezzar spoke, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.
Wherefore Nebuchad-nezzar spake and said, Blessed be the God of Shadrach, Meshach and Abednego, who hath sent his Angel, and deliuered his seruants, that put their trust in him, and haue changed the Kings commandement, and yeelded their bodies rather then they would serue or worship any god, saue their owne God.
Strictly literal
Nebuchadnezzar spoke and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants who trusted in him, and who changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God!
Nebuchadnezzar hath answered and hath said, 'Blessed [is] the God of Shadrach, Meshach, and Abed-Nego, who hath sent His messenger, and hath delivered His servants who trusted on Him, and the word of the king changed, and gave up their bodies that they might not serve nor do obeisance to any god except to their own God.
Nebuchadnezzar has answered and has said, “Blessed [is] the God of Shadrach, Meshach, and Abed-Nego, who has sent His messenger, and has delivered His servants who trusted on Him.” And the word of the king changed, and gave up their bodies that they might not serve nor pay respect to any god except to their own God.
Then commenced Nebuchadnezzar, and said, Blessed be the God of Shadrach, Meshach, and 'Abed-nego, who hath sent his angel, and delivered his servants that had trusted in him, and had transgressed the king's word, and yielded up their bodies, that they might not worship no bow themselves to any god, except their own God.
Nebuchadnezzar said, “Let us praise the God of Shadrach, Meshach, and Abednego, who has sent his messenger and given his message to his servants. They trusted in him when they set aside my command, and they gave up their bodies rather than worship or prostrate themselves to any god except their God.
From the Latin
For thou hast executed true judgments in all the things that thou hast brought upon us, and upon Jerusalem the holy city of our fathers: for according to truth and judgment, thou hast brought all these things upon us for our sins.
Simplified
Then Nebuchadnezzar said, “Praise the God of Shadrach, Meshach, and Abednego! He sent his angel and he rescued his servants who trusted in him! They disobeyed my royal command, putting their lives on the line, and refused to worship any other gods except their God.
Nebuchadnezzar made answer and said, Praise be to the God of Shadrach, Meshach, and Abed-nego, who has sent his angel and kept his servants safe who had faith in him, and who put the king's word on one side and gave up their bodies to the fire, so that they might not be servants or worshippers of any other god but their God.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Dead Sea Scrolls largely agree, with the latter containing some restored words. Both texts convey the same essential meaning of Nebuchadnezzar's declaration about the God of Shadrach, Meshach, and Abednego.
עָנֵ֨ה נְבֽוּכַדְנֶצַּ֜ר וְאָמַ֗ר בְּרִ֤יךְ אֱלָהֲהוֹן֙ דִּֽי־ שַׁדְרַ֤ךְ מֵישַׁךְ֙ וַעֲבֵ֣ד נְג֔וֹ דִּֽי־ שְׁלַ֤ח מַלְאֲכֵהּ֙ וְשֵׁיזִ֣ב לְעַבְד֔וֹהִי דִּ֥י הִתְרְחִ֖צוּ עֲל֑וֹהִי וּמִלַּ֤ת מַלְכָּא֙ שַׁנִּ֔יו וִיהַ֣בוּ גֶשְׁמְה֗וֹן דִּ֠י לָֽא־ יִפְלְח֤וּן וְלָֽא־ יִסְגְּדוּן֙ לְכָל־ אֱלָ֔הּ לָהֵ֖ן לֵאלָֽהֲהֽוֹן׃
27 of the 32 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.
[ענה] [נבוכדנצר] [ואמר] [בריך] [אלה׳הון] [די] [שדרך] ומשך ועבד [נגו] [די] [שלח] [מלאכ׳ה] ושזב לעבדו׳הי [די] [התרחצו] [עלו׳הי] [ומלת] [מלכ] [א] שניו ויהבו גשמי׳הון [די] [לא] [יפלחון] ולא [יסגדון] [לכל] [אלה] [להן] [לאלה׳הון]
6 words on the leather — 2 partly restored, 25 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 3:28
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.
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
Adj — Verb · Qal · participle (active) masculine singularAVqrmsa
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
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)
AC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularAC/Vqrmsa
בְּרַךְ (berakh) primarily means to bless or kneel. It encompasses the act of kneeling in prayer and the state of being blessed, with forms indicating both active and passive uses. The word is linked to the Aramaic root corresponding to another Hebrew term for blessing.
[בְּרַךְ] vb. kneel, bless
Pe.
act. kneeling on his knees (in prayer).
pass. blessed (be) the God, etc.
Pa. bless, praise
base
H1289 בְּרַךְ
1289 brak ber-ak'
(Aramaic) corresponding to 1288:--bless, kneel.
see HEBREW for 01288
בְּרַךְ (be.rakh) — to bless.
1) to bless, kneel
1a) (P'al)
1a1) kneeling (participle)
1a2) to be blessed
1b) (Pael) to bless, praise
Adj — Verb masculine singularAVQrmsa
bles'-ed (barukh): Where God is referred to, this word has the sense of "praise," as in 1Sa 25:32, "Blessed be Yahweh, the God of Israel." But where man is in mind it is used in the sense of "happy" or "favored," and most frequently so in the Psalms and the Gospels, as for example, "Blessed is the man that walketh not in the counsel of the wicked" (Ps 1:1); "Blessed art thou among women" (Lu 1:42); "Blessed are the poor in spirit" (Mt 5:3).
See BEATITUDES.
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 | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
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…
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
דִּי (diy) is an Aramaic word meaning 'that,' functioning as a relative conjunction and a preposition in various contexts. It can indicate relationships such as 'who,' 'which,' or 'because,' and is used in adverbial phrases. The entries highlight its role in connecting clauses and marking possession.
דִּי part. of relation, who, which, that, used also as mark of gen. and conj. that, because
base
H1768 דִּי
1768 diy dee
(Aramaic) apparently for 1668; that, used as relative
conjunction, and especially (with a preposition) in adverbial
phrases; also as preposition of:--X as, but, for(-asmuch +), +
now, of, seeing, than, that, therefore, until, + what
(-soever), when, which, whom, whose.
see HEBREW for 01668
דִּי (di) — that.
part of relation
1) who, which, that
mark of genitive
2) that of, which belongs to, that
conj
3) that, because
Adj — ConjunctionAC
שְׁלַח (shlach) primarily means 'to send.' It can refer to the act of sending or being sent, with a focus on the P'al stem, which indicates a simple action. The word is connected to the Aramaic form and has a relationship with the Hebrew root found in H7971.
H7972 שְׁלַח
7972 shlach shel-akh'
(Aramaic) corresponding to 7971:--put, send.
see HEBREW for 07971
שְׁלַח (she.lach) — to send.
1) to send
1a) (P'al)
1a1) to send, send out
1a2) to be sent
Adj — Verb · Qal · perfect third person masculine singularAVqp3ms
מַלְאַךְ (mal'ak) means 'angel' and is derived from the Aramaic term for 'messenger.' The entries indicate that it is primarily used to refer to angels in a general sense, without significant disagreement among the lexicons.
[מַלְאַךְ] n.m. angel
base
H4398 מַלְאַךְ
4398 mal'ak mal-ak'
(Aramaic) corresponding to 4397; an angel:--angel.
see HEBREW for 04397
מַלְאַךְ (mal.akh) — angel.
angel
Aramaic of ma.le.akh (מַלְאָךְ ": messenger" H4397)
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3ms
שֵׁיזִב (shezav) means 'to deliver' or 'to rescue.' It is derived from an Aramaic root related to the concept of leaving or freeing. The entries indicate that it is primarily used in the context of delivering or rescuing, with a connection to the Hebrew word for 'return' (שׁוּב, H7725).
שֵׁיזִב vb. deliver
base
H7804 שֵׁיזִב deliver
7804 shzab shez-ab'
(Aramaic) corresponding to 5800; to leave, i.e. (causatively)
free:--deliver.
see HEBREW for 05800
שֵׁיזִב (she.zav) — to rescue.
(Peel or Peil) to deliver
Aramaic of shuv (שׁוּב ": return" H7725)
Adj | V-e-Perf-3ms — Conjunction · verb plural third person masculine singularAC/Vep3ms
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 | N-mp | Suff — Preposition · noun common masculine plural construct · suffixAR/Ncmpc/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
רְחַץ (rchats) means 'to trust' and is related to the idea of serving, possibly in a bath context. It appears in the Hithpael form, indicating a reflexive action of placing one's trust, specifically noted in Daniel 3:28. The entries suggest a singular focus on trust without significant variation in interpretation.
[רְחַץ] vb. trust;—Hithpe. Dn 3:28.
ref
H7365 רְחַץ
7365 rchats rekh-ats'
(Aramaic) corresponding to 7364 (probably through the
accessory idea of ministering as a servant at the bath); to
attend upon:--trust.
see HEBREW for 07364
רְחַץ (re.chats) — to trust.
1) to trust
1a) (Hithp'il) to set one's trust on
Adj — Verb plural · third person masculine pluralAVup3mp
עַל (al) is a preposition meaning 'upon,' 'over,' or 'against.' It covers a range of uses, including direction, comparison, and causation. The entries indicate it can express relationships concerning location, purpose, or authority. There is a note that it corresponds to the Aramaic term related to another Hebrew word, עַל (H5921), but no significant disagreement among lexicons is noted.
עַל prep. upon, over, on account of, above, to, against
base
H5922 עַל
5922 `al al
(Aramaic) corresponding to 5921:--about, against,
concerning, for, (there-)fore, from, in, X more, of, (there-,
up-)on, (in-)to, + why with.
see HEBREW for 05921
עַל (al) — since.
1) upon, over, on account of, above, to, against
1a) upon, over, on account of, regarding, concerning, on behalf of
1b) over (with verbs of ruling)
1c) above, beyond (in comparison)
1d) to, against (of direction)
Adj | Suff — Preposition · suffixAR/Sp3ms
מִלָּה (millah) refers to a 'word' or 'thing' in Hebrew, encompassing meanings such as command, discourse, or subject. It is derived from an Aramaic root and is used to denote utterances or matters of importance. The entries consistently highlight its application in various contexts, including commands and affairs.
מִלָּה n.f. word, thing
base
H4406 מִלָּה
4406 millah mil-law'
(Aramaic) corresponding to 4405; a word, command, discourse,
or subject:--commandment, matter, thing. word.
see HEBREW for 04405
מִלָּה (mil.lah) — word.
1) word, thing
1a) word, utterance, command
1b) thing, affair, matter
Adj | N-fs — Conjunction · noun common feminine singular constructAC/Ncfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מֶ֫לֶךְ (melek) means 'king' in Hebrew and is also noted in Aramaic. The entries confirm its singular meaning related to royalty, with no significant disagreement among the lexicons.
מֶ֫לֶךְ 178 n.m. king
base
H4430 מֶ֫לֶךְ
4430 melek meh'-lek
(Aramaic) corresponding to 4428; a king:--king, royal.
see HEBREW for 04428
מֶ֫לֶךְ (me.lekh) — king.
king
Aramaic of me.lekh (מֶ֫לֶךְ "king" H4428)
§ 1) king
Adj | Art — Noun common both singular determined · particleANcbsd/Ta
King
Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).
This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16;
"a chief ruler, one invested with supreme authority over a nation, tribe or country." --Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor…
שְׁנָא (shna') means to change or be altered, with various forms indicating different aspects of change, such as transformation or frustration. The word appears in Aramaic and is related to the Hebrew word for change, שָׁנָה (shanah). It encompasses a range of meanings from simple alteration to more complex transformations.
[שְׁנָא] vb. change
Pe. intrans. change, be changed
Pa. trans. change
Ithpa. be changed
Haph. trans. change, alter
base
H8133 שְׁנָא
8133 shna' shen-aw'
(Aramaic) corresponding to 8132:--alter, change, (be)
diverse.
see HEBREW for 08132
שְׁנָא (she.na) — to change.
1) to change, be altered, be changed
1a) (P'al) to change, be changed
1b) (Pael) to change, transform, frustrate
1b1) different (participle)
1c) (Ithpael) to be changed
1d) (Aphel) to change, alter
Adj — Verb · Piel · perfect third person masculine pluralAVpp3mp
יְהַב (yhab) means to give or provide, and it can also imply laying foundations or being paid. It is derived from an Aramaic root and covers various forms, including giving, placing, and being given. The entries suggest a range of uses in contexts related to provision and payment.
יְהַב vb. give
Pe.
give
place, lay foundations
Pe‛îl, be given
Hithpe.
be given
be paid, of cost
base
H3052 יְהַב
3052 yhab yeh-hab'
(Aramaic) corresponding to 3051; -deliver, give, lay, +
prolong, pay, yield.
see HEBREW for 03051
יְהַב (ye.hav) — to give.
1) to give, provide
1a) (P'al)
1a1) to give
1a2) to place, lay (foundations)
1b) (Hithp'al)
1b1) to be given
1b2) to be paid
AC/Vqp3mp — Conjunction · verb qal perfect third person masculine pluralAC/Vqp3mp
גְּשֵׁם (geshem) primarily means 'body' in Hebrew. The entries suggest it may relate to the concept of a hard rain, though this is not elaborated upon. The term appears to have a peculiar sense in Aramaic, linking it to a similar word. No significant disagreements among the lexicons are noted.
[גְּשֵׁם] n.m. body
base
H1655 גְּשֵׁם, גֶּשֶׁם
1655 geshem gheh'-shem
(Aramaic) apparently the same as 1653; used in a peculiar
sense, the body (probably for the (figuratively) idea of a
hard rain):--body.
see HEBREW for 01653
גְּשֵׁם (ge.shem) — body.
body
Adj | Suff — Noun common both singular construct · suffixANcbsc/Sp3mp
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
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
ATn — ParticleATn
פְּלַח (plach) means to serve or worship, often in a religious context. It encompasses actions like ministering and paying reverence. The word is noted in Aramaic and corresponds to another Hebrew term, suggesting a connection in meaning. The entries consistently emphasize its association with service and reverence.
[פְּלַח] vb. pay reverence to, serve (deity)
base
H6399 פְּלַח
6399 plach pel-akh'
(Aramaic) corresponding to 6398; to serve or
worship:--minister, serve.
see HEBREW for 06398
פְּלַח (pe.lach) — to serve.
1) to serve, worship, revere, minister for, pay reverence to
1a) (P'al)
1a1) to pay reverence to
1a2) to serve
Adj — Verb · Qal · imperfect third person masculine pluralAVqi3mp
rev'-er-ens: In the Old Testament, "reverence" occurs as the translation of two Hebrew words, yare' and shachah. The root idea of the former is "fear." It is used to express the attitude toward God Himself, as in Ps 89:7 the King James Version; or toward His sanctuary, as in Le 19:30; 26:2. So the group of ideas there would be "fear," "awe," "reverence." The root idea of the second is "falling down," as prostration of the body. It is used to express the bearing toward another who is considered superior, as in 2Sa 9:6 the King James Version; 1Ki 1:31 the King James Version; Es 3:2,5. The group of ideas here, therefore, is…
לָא (la') is an adverb meaning 'not' or 'no,' and it can also imply 'nothing' or 'without.' It is noted as an Aramaic term, related to the Hebrew word לֹא (lo'), which also means 'not.' The word appears in contexts such as Daniel 4:32.
לָא, (לָה) adv. not
base
H3809 לָא, לָה not
3809 la' law
(Aramaic) or lah (Aramaic) (Dan. 4:32) {law}; corresponding
to 3808:--or even, neither, no(-ne, -r), ((can-))not, as
nothing, without.
see HEBREW for 03808
לָא (la) — not.
no, not, nothing
Aramaic of lo (לֹא "not" H3808)
AC/Tn — Conjunction · particleAC/Tn
סְגִ֑ד (sgid) means to do homage or worship, indicating an act of prostration or submission. The word is linked to the Aramaic root corresponding to another Hebrew term for worship. The entries consistently emphasize its meaning related to homage without significant disagreement.
סְגִ֑ד vb. do homage
base
H5457 סְגִ֑ד do homage
5457 cgid seg-eed'
(Aramaic) corresponding to 5456:--worship.
see HEBREW for 05456
סְגִ֑ד (se.gid) — to do homage.
1) to prostrate oneself, do homage, worship
1a) (P'al) to do homage
Adj — Verb · Qal · imperfect third person masculine pluralAVqi3mp
→ Refused by Peter Ac 10:26
→ Paul and Barnabas Ac 14:11-18
→ By the angel seen by John in his vision Re 19:10; 22:8,9
כֹּל (kol) means 'all' or 'the whole.' It encompasses meanings such as every, any, and none. The term is used in various contexts throughout the Old Testament, indicating totality or completeness.
כֹּל, כָּל־ n.m. the whole, all
base
H3606 כֹּל, כָּל־
3606 kol kole
(Aramaic) corresponding to 3605:--all, any, + (forasmuch) as,
+ be-(for this) cause, every, + no (manner, -ne), + there
(where)-fore, + though, what (where, who)-soever, (the) whole.
see HEBREW for 03605
כֹּל (kol) — all.
1) all, whole, the whole
1a) the whole of, all
1b) every, any, none
Adj | N-ms — Preposition · noun common both singular constructAR/Ncbsc
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 — Noun common · both singular absoluteANcbsa
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…
לָהֵן (laḥen) is an Aramaic conjunction meaning 'except' or 'but.' It can also mean 'therefore' or 'however.' The entries suggest it is used to indicate exceptions or contrasts in a sentence.
לָהֵן conj. except, but
base
H3861 לָהֵן
3861 lawhen law-hane'
(Aramaic) corresponding to 3860; therefore; also
except:--but, except, save, therefore, wherefore.
see HEBREW for 03860
לָהֵן (la.hen) — except.
1) therefore
2) except, but
2a) except (with negative)
2b) however, but
Adj — ConjunctionAC
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 | N-ms | Suff — Preposition · noun common both singular construct · suffixAR/Ncbsc/Sp3mp