Daniel 3:30 — Word Study
WLCבֵּאדַ֣יִן מַלְכָּ֗א הַצְלַ֛ח לְשַׁדְרַ֥ךְ מֵישַׁ֛ךְ וַעֲבֵ֥ד נְג֖וֹ בִּמְדִינַ֥ת בָּבֶֽל׃ פ
BSAThenʼĕdayin [at that time, in that moment] the kingmelek [ruler, monarch] promotedtsᵉlach [gave greater authority, caused to prosper] ShadrachShadrak MeshachMêyshak and AbednegoʻĂbêd Nᵉgôwʼ [servant of Nebo, friend of Daniel] in the provincemᵉdîynâh [region, district] of BabylonBabel [city of confusion, Babel]
| Greek | English | Parsing |
|---|---|---|
| בֵּאדַ֣יִן | then | Preposition, adverb |
| מַלְכָּ֗א | king the | Noun common both singular determined, particle |
| הַצְלַ֛ח | he caused to prosper | Verb, Hiphil, perfect third person masculine singular |
| לְשַׁדְרַ֥ךְ | the object marker Shadrach | Preposition, noun proper masculine |
| מֵישַׁ֛ךְ | Meshach | Noun proper masculine |
| וַעֲבֵ֥ד | and Abed- | Conjunction, noun proper masculine |
| נְג֖וֹ | -nego | Noun proper masculine |
| בִּמְדִינַ֥ת | in [the] province of | Preposition, noun common feminine singular construct |
| בָּבֶֽל׃ פ | Babylon | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon. |
| KJV | Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon. |
| ASV | Then the king promoted Shadrach, Meshach, and Abed-nego in the province of Babylon. |
| YLT | Then the king hath caused Shadrach, Meshach, and Abed-Nego, to prosper in the province of Babylon. |
| WEB | Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon. |
| BBE | Then the king gave Shadrach, Meshach, and Abed-nego even greater authority in the land of Babylon. |
Where they part company is בָּבֶֽל — see How Translations Differ.
The main clause presents the king's action, with a prepositional phrase specifying the location of the promotion.
8 commentators on this verse
Gill, Poole, Trapp, Ellicott & more — read them ›
clause
verbצְלַח
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 3:30
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 Promotion of Shadrach, Meshach, and Abednegogenerated
Daniel 3:30 recounts the moment after Shadrach, Meshach, and Abednego were miraculously saved from the fiery furnace. Following this event, King Nebuchadnezzar recognized their faithfulness to God and promoted them in Babylon. This act of promotion highlights the king's acknowledgment of their unwavering commitment to their beliefs, as seen in the preceding verses where he praises their God for delivering them from death.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Samuel 2:30 | Therefore, the LORD, the God of Israel, declares: ‘I did indeed say that your house and the house of your father would walk before Me forever. But now the LORD declares: Far be it from Me! For I will honor those who honor Me, but those who despise Me will be disdained. |
| 2 | Psalm 91:14 | “Because he loves Me, I will deliver him; because he knows My name, I will protect him. |
| 3 | John 12:26 | If anyone serves Me, he must follow Me; and where I am, My servant will be as well. If anyone serves Me, the Father will honor him. |
| 4 | Romans 8:31 | What then shall we say in response to these things? If God is for us, who can be against us? |
| 5 | Psalm 1:3 | He is like a tree planted by streams of water, yielding its fruit in season, whose leaf does not wither, and who prospers in all he does. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — הַצְלַ֛ח, hatz.Lachgenerated
The verb צְלַח (*tzlach*) is a Hiphil form, indicating an action that causes someone or something to prosper or succeed. It is used here to describe the king's act of promoting the three men, which implies giving them greater authority and recognition for their faith.
In the context of this verse, the king's promotion signifies not only a reward for Shadrach, Meshach, and Abednego's faith but also a shift in the king's perspective on their God, whom he acknowledges as powerful and worthy of reverence.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which translates the verb as promoted. The KJV and ASV also use promoted, maintaining the sense of advancement in authority.
Where the translations differ is in the rendering of בָּבֶל — Babylon (BSB, KJV, ASV, YLT, WEB) versus Babel (GNV). The majority agree on the proper name of the city.
Sentence Structuregenerated
The main verb of the sentence is הַצְלַ֛ח, he caused to prosper, which governs the subject, Shadrach, Meshach, and Abednego, and the prepositional phrase indicating their location. The structure emphasizes the king's action as the focal point of the sentence.
The order of the words places the king's action first, highlighting his authority in promoting the three men, while the prepositional phrase specifies the context of this promotion within the province of Babylon.
Septuagint Backgroundgenerated
The Septuagint translates הַצְלַ֛ח as ἐξαίρω, which means 'to lift up' or 'to exalt.' This choice suggests a broader interpretation of the king's action as not just a promotion but an elevation of status.
This rendering indicates the importance of the event, as it not only recognizes the three men but also elevates their standing in the eyes of the Babylonian society.
In plain words — the whole versegenerated
Daniel 3:30 tells us that after Shadrach, Meshach, and Abednego were saved from the fiery furnace, the king of Babylon promoted them. This promotion shows the king's recognition of their faith and the power of their God.
Frequently Asked Questionsgenerated
The king's promotion signifies recognition of Shadrach, Meshach, and Abednego's faithfulness to God and their miraculous deliverance from the fiery furnace.
The king promoted them because they stood firm in their faith and were delivered by God, which led him to acknowledge their God as powerful.
This event relates to the previous verses where the king witnesses the miraculous survival of the three men in the fire, prompting his declaration of their God's greatness.
We can learn the importance of standing firm in our faith and trusting in God's deliverance, even in the face of great challenges.
Reflection Questionsgenerated
- How can I demonstrate faith like Shadrach, Meshach, and Abednego in my own life?
- What does it mean to me that God honors those who stand firm in their beliefs?
- In what ways can I support others who are facing challenges to their faith?
- What lessons can I apply from this story to my daily decisions and actions?
The early church on this verse — how the Fathers read it
Early Christian writers reference this passage to illustrate God's honor bestowed upon those who remain faithful, as seen in quotes from Hippolytus and Jerome.
"Then the king promoted," etc. For as they honoured God by giving themselves up to death, so, too, they were themselves honoured not only by God, but also by the king. And they taught strange and foreign nations also to worship God.Early Church Fathers on Daniel 3 →
Verse 30. "Then the king promoted Shadrach, Meshach and Abednego to honor in the province of Babylon." Those commentators who say that the three youths were previously not judges set over the provinces but mere overseers of individual…Early Church Fathers on Daniel 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Daniel 3:30 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon,.... He restored them to their places of trust and profit, and increased their honours: or, "made them to prosper",
Read John Gill on Daniel 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThey that honour God, them will God honour. To suffer, and suffer shame and pains, for God, is to honour God. . It is probable that the Chaldeans used to reproach the God of the Jews, and more upon this account, because for his sake these his servants refused conformity to Babylonish idolatry; and their common quarrel with the people of God was upon the account of their religion; thus here in this instance, and thus in Daniel’ s case, ,5; thus Haman, . Also for that very thing they make them disloyal, and breakers of the king’ s laws. Now God would vindicate his people herein, and make this great king to do it too, knowing it was a grief of heart for these men, Shadrach, &c., to hear the…
Read Matthew Poole on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:30 Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon.Ver. 30. Then the king promoted.] Restored them to their dignities, and strictly forbade others to malign or molest them.
Read John Trapp on Daniel 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(30) Promoted—i.e., he reinstated them to their former posts, from which they had been temporarily deposed.
Read Charles John Ellicott on Daniel 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 30. Then the king promoted, &c.] He restored them to the offices which they held before the charge of disobedience and treason was brought against them. At the end of this verse the Septuagint add, "And he advanced them to be governors over all the Jews that were in his kingdom." This may be the meaning of the latter verse. They were more likely to be set over the Jews than over the Chaldeans.
Read AdamClarke on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges30. promoted] made to prosper (cf. Daniel 6:28), i.e. supported them in different ways in the discharge of their office, and so ensured their success (Daniel 2:49).
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleThen the king promoted Shadrach ... - Margin, “made to prosper.” The Chaldee means no more than “made to prosper.” Whether he restored them to their former places, or to higher honors, does not appear.
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible30. Compare Daniel 2:48-49. The LXX. adds to this verse, “And he advanced them to be governors over all the Jews that were in his kingdom.” On this Adam Clarke remarks, justly, “They were more likely
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 the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
Then Nebuchadnezzar promoted Shadrach, Meshach, and Abednego in the province of Babylon.
Tyndale line
Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.
Then the king promoted Shadrach, Meshach, and Abed-nego in the province of Babylon.
Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.
Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon.
Then the King promoted Shadrach, Meshach and Abednego in the prouince of Babel.
Strictly literal
Then the king promoted Shadrach, Meshach, and Abed-nego in the province of Babylon.
Then the king hath caused Shadrach, Meshach, and Abed-Nego, to prosper in the province of Babylon.
Then the king has caused Shadrach, Meshach, and Abed-Nego, to prosper in the province of Babylon.
Then did the king promote Shadrach, Meshach, and 'Abed-nego, in the province of Babylon.
Then the king promoted Shadrach, Meshach, and Abednego in the province of Babylon.
From the Latin
And we have not hearkened to thy commandments, nor have we observed nor done as thou hadst commanded us, that it might go well with us.
Simplified
Then Nebuchadnezzar promoted Shadrach, Meshach, and Abednego, giving them even greater responsibilities in the province of Babylon.
Then the king gave Shadrach, Meshach, and Abed-nego even greater authority in the land of Babylon.
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 both agree on the wording of this verse, affirming the promotion of Shadrach, Meshach, and Abednego in Babylon. The Septuagint, while differing in some word order, conveys a similar message regarding their elevation by the king.
בֵּאדַ֣יִן מַלְכָּ֗א הַצְלַ֛ח לְשַׁדְרַ֥ךְ מֵישַׁ֛ךְ וַעֲבֵ֥ד נְג֖וֹ בִּמְדִינַ֥ת בָּבֶֽל׃ פ
5 of the 9 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 [מלכ] [א] [הצלח] [לשדרך] [מישך] [ועבד] [נגו] [במדינת] [בבל]
nothing on the leather here — 1 partly restored, 9 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 3:30
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
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…
צְלַח (tslach) means to prosper or advance, and can refer to both transitive and intransitive actions. It encompasses the idea of promoting success or showing prosperity. The term is linked to an Aramaic root and is noted in various contexts, but no specific Old Testament verses are mentioned.
[צְלַח] vb. prosper
base
H6744 צְלַח
6744 tslach tsel-akh'
(Aramaic) corresponding to 6743; to advance (transitive or
intransitive):--promote, prosper.
see HEBREW for 06743
צְלַח (tse.lach) — to prosper.
1) to prosper
1a) (Aphel)
1a1) to cause to prosper
1a2) show prosperity, be prosperous, have success, be successful
Adj — Verb · Hiphil · perfect third person masculine singularAVhp3ms
שַׁדְרַךְ (Shadrak) is an Aramaic name meaning 'royal' or 'the great scribe.' It refers to a biblical figure, a friend of Daniel, who is mentioned in the Book of Daniel during the Exile and Return. Shadrach is known for refusing to eat the king's food and for surviving the fiery furnace after defying Nebuchadnezzar's decree.
שַׁדְרַךְ 13 n.pr.m. (cf. BH id.)
base
H7715 שַׁדְרַךְ
7715 Shadrak shad-rak'
(Aramaic) the same as 7714:--Shadrach.
see HEBREW for 07714
שַׁדְרַךְ (shad.rakh) — Shadrach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Shadrach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of cha.nan.yah (חֲנַנְיָ֫הוּ "Hananiah" H2608T)
§ Shadrach = "royal" or "the great scribe"
1) the godly friend of Daniel whom Nebuchadnezzar renamed Shadrach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Hananiah' (H2608L)
Adj | N-proper — Preposition · noun proper masculineAR/Npm
sha'-drak: The Babylonian name of one of the so-called Hebrew children. Shadrach is probably the Sumerian form of the Bah Kudurru-Aki, "servant of Sin." It has been suggested by Meinhold that we should read Merodach instead of Shadrach. Since there were no vowels in the original Hebrew or Aramaic, and since "sh" and "m" as well as "r" and "d" are much alike in the old alphabet in which Daniel was written, this change is quite possible.
Shadrach and his two companions were trained along with Daniel at the court of Nebuchadnezzar, who had carried all four captive in the expedition against Jerusalem in the 3rd year of Jehoiakim (Da 1:1). They all refused to eat of the food provided by Ashpenaz, the master who had been set over them by the king, but preferred to eat pulse (Da 1:12). The…
Shadrach
Aku’s command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, “neither was a hair of their head singed, neither had the smell of fire passed on them.” Thus Nebuchadnezzar learned the greatness of the God of Israel. (See ABEDNEGO.)
(royal , or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Dani 1-3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in (Hebrews 11:33,34) but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example.
A Chaldean name given to Ananias at the court of Nebuchadnezzar, Da 1:7. See ABED-NEGO.
מֵישַׁךְ (Meyshak) refers to Meshach, a character from the Book of Daniel. He is a Babylonian name, originally 'Mishael', meaning 'guest of the king'. Meshach is known for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel and his friends.
מֵישַׁךְ n.pr.m. (BH id.)
base
H4336 מֵישַׁךְ
4336 Meyshak may-shak'
(Aramaic) of foreign origin and doubtful significance;
Meshak, the Babylonian name of 4333:--Meshak.
see HEBREW for 04333
מֵישַׁךְ (me.shakh) — Meshach.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Meshach at Dan.1.7; 2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of mi.sha.el (מִישָׁאֵל "Mishael" H4332I)
§ Meshach = "guest of the king"
1) the godly friend of Daniel who Nebuchadnezzar renamed Meshach; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) original name 'Mishael'
Adj — Noun proper masculineANpm
me'-shak (meshakh): Possibly the Sumerian form of the Babylonian Cil-Asharidu, "the shadow of the prince," just as Shadrach probably means "the servant of Sin," and Abednego the "servant of Ishtar." Meshach was one of the three Hebrew companions of Daniel, whose history is given in the first chapters of the Book of Daniel.
See, further, under SHADRACH.
Meshach
The title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.
(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, (Daniel 1:4) and qualified to "stand before" King Nebuchadnezzar, (Daniel 1:5) as his personal attendants and advisers. (Daniel 1:20) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king’s acknowledgement of the God of Shadrach, Meshach…
See ABED-NEGO.
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
Adj — Conjunction · noun proper masculineAC/Npm
עֲבֵד נְגוֹ (Abed-Nego) refers to a character from the Book of Daniel, originally named Azariah. The name means 'servant of Nebo,' a Babylonian god. He is noted for his refusal to eat the king's food and for surviving the fiery furnace alongside Daniel. The entries indicate his significance during the Exile and Return period.
עֲבֵד נְגוֹ n.pr.m. comrade of Daniel
base
H5665 עֲבֵד נְגוֹ, עֲבֵד נְגוֹא
5665 `Abed Ngow' ab-ade' neg-o'
(Aramaic) of foreign origin; Abed-Nego, the name of
Azariah:--Abed-nego.
עֲבֵד נְגוֹ (a.ved ne.go) — Abednego.
A man living at the time of Exile and Return, first mentioned at Dan.1.6; also called Abednego at Dan.2.49; 3.12,13,14,16,19,20,22,23,26,28,29,30;
Aramaic of a.zar.yah (עֲזַרְיָה "Azariah" H5838Z)
§ Abed-nego = "servant of Nebo"
1) the godly friend of Daniel who Nebuchadnezzar renamed Abednego; one of the three friends who with Daniel refused to make themselves unclean by eating food from the king's table which went against the dietary laws which God had given the Jews; also one of the three who were thrown into the fiery furnace for refusing to bow down to a graven image of Nebuchadnezzar and who were saved by the angel of the Lord
1a) also, 'Azariah' (H5838 or H5839)
ANpm — Noun proper masculineANpm
מְדִינָה (mdiynah) refers to a judicial district or province. It is derived from the Aramaic word for province and is linked to the Hebrew word represented by Strong's H4082. The entries consistently define it in the context of administrative regions.
[מְדִינָה] n.f. (judicial) district, province
base
H4083 מְדִינָה
4083 mdiynah med-ee-naw'
(Aramaic) corresponding to 4082:--province.
see HEBREW for 04082
מְדִינָה (me.di.nah) — province.
district, province
Aramaic of me.di.nah (מְדִינָה "province" H4082)
Adj | N-fs — Preposition · noun common feminine singular constructAR/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…
בָּבֶל (Babel) refers to Babylon, an ancient city associated with confusion due to mixing. The word is derived from Aramaic and is linked to Strong's H894. It is noted as the capital of Babylonia, located on the Euphrates River.
בָּבֶל n.pr.loc. Babylon
base
H895 בָּבֶל, בַּבֶל
895 Babel baw-bel'
(Aramaic) corresponding to 894:--Babylon.
see HEBREW for 0894
בָּבֶ֫ל, בָּבֶל (ba.vel) — Babylon.
Aramaic of ba.vel (בָּבֶ֫ל, בָּבֶל "Babylon" H0894)
§ Babel or Babylon = "confusion (by mixing)"
Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Adj — Noun properANpl
Babylon
The Greek form of BABEL; Semitic form Babilu, meaning “The Gate of God.” In the Assyrian tablets it means “The city of the dispersion of the tribes.” The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off…
in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.
1. A celebrated city situated on the Euphrates, the original foundation of which is described under the word Babel. Wit this coincide many ancient traditions, while some speak of Semiramis as the founder, and others of Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and the Nebuchadnezzar. These accounts may all be reconciled, by supposing that Semiramis rebuilt the ancient city, and that Nebuchadnezzar afterwards greatly enlarged and adorned it.
Babylon lay in a vast and fertile plain watered by the Euphrates, with flowed through the city. Its walls are described as 60 miles in circumference, 300 feet high, and 75 feet wide, Jer 51:44- 58. A deep trench ran parallel with the walls. In each of the four sides were 25 brazen gates, from which roads crossed to the opposite…
same as Babel