Daniel 3:9 — Word Study
WLCעֲנוֹ֙ וְאָ֣מְרִ֔ין לִנְבוּכַדְנֶצַּ֖ר מַלְכָּ֑א מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃
BSAsayingʻănâh [to address, speak to] to Kingmelek [ruler, monarch] NebuchadnezzarNᵉbûwkadnetstsar [king of Babylon] O kingmelek [sovereign] may you livechăyâʼ [have life, exist] foreverʻâlam [for perpetuity, eternity, to the ages]
| Greek | English | Parsing |
|---|---|---|
| עֲנוֹ֙ | they replied | Verb, Qal, perfect third person masculine plural |
| וְאָ֣מְרִ֔ין | and [were] saying | Conjunction, verb qal participle (active) masculine plural |
| לִנְבוּכַדְנֶצַּ֖ר | to Nebuchadnezzar | Preposition, noun proper masculine |
| מַלְכָּ֑א | king the | Noun common both singular determined, particle |
| מַלְכָּ֖א | king O | Noun common both singular determined, particle |
| לְעָלְמִ֥ין | for ever | Preposition, noun common masculine plural absolute |
| חֱיִֽי׃ | live! | Verb, Qal, imperative second person masculine singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | saying to King Nebuchadnezzar, “O king, may you live forever! |
| KJV | They spake and said to the king Nebuchadnezzar, O king, live for ever. |
| ASV | They answered and said to Nebuchadnezzar the king, O king, live for ever. |
| YLT | they have answered, yea, they are saying to Nebuchadnezzar the king, 'O king, to the ages live! |
| WEB | They answered Nebuchadnezzar the king, “O king, live for ever! |
| BBE | They made answer and said to Nebuchadnezzar the king, O King, have life for ever. |
There are no significant differences in how the translations render the Hebrew words in this verse.
The verse consists of a main clause followed by a direct address, emphasizing the formal greeting to the king.
6 commentators on this verse
Gill, Jamieson, Trapp, Cambridge & more — read them ›
clause
verbעֲנָה
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 3:9
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 Accusation Against the Jewsgenerated
Daniel 3:9 describes how certain astrologers maliciously accused the Jews before King Nebuchadnezzar. They addressed him with a formal greeting, wishing him long life, which reflects the customs of respect in royal courts. This moment sets the stage for the ensuing conflict regarding the worship of the golden statue, as detailed in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Daniel 3:4–5 | Then the herald loudly proclaimed, “O people of every nation and language, this is what you are commanded: |
| 2 | Daniel 2:4 | Then the astrologers answered the king in Aramaic, “O king, may you live forever! Tell your servants the dream, and we will give the interpretation.” |
| 3 | Daniel 5:10 | Hearing the outcry of the king and his nobles, the queen entered the banquet hall. “O king, may you live forever!” she said. “Do not let your thoughts terrify you, or your face grow pale. |
| 4 | Daniel 6:6–21 | So the administrators and satraps went together to the king and said, “O King Darius, may you live forever! |
| 5 | Romans 13:7 | Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — עֲנוֹ֙, a.Nogenerated
The verb עֲנָה (anah) means 'to answer' or 'to respond.' It is a Qal perfect form, indicating a completed action by a plural subject. This word is often used in contexts where a reply is given, such as in 1 Samuel 12:3, where it conveys the idea of paying attention or testifying.
In this verse, it emphasizes the act of responding to the king, indicating a formal address rather than a casual remark. The use of this verb highlights the seriousness of the situation as the astrologers seek to ingratiate themselves with the king.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse reads, 'saying to King Nebuchadnezzar, “O king, may you live forever!”' This is consistent across the KJV, ASV, YLT, WEB, and BBE, all retaining the essence of the greeting.
Sentence Structuregenerated
The structure of the verse is straightforward, with the main action being the greeting to the king. The finite verbs עֲנוֹ֙ (they replied) and אָ֣מְרִ֔ין (and were saying) lead into the direct address to the king, followed by the imperative חֱיִֽי (live!).
The order emphasizes the formal nature of the address, with the verbs preceding the nouns, which is typical in Hebrew for highlighting the action before the subject.
Septuagint Backgroundgenerated
The Septuagint translates the verbs עֲנוֹ֙ and אָ֣מְרִ֔ין with εἶπον (they said), which captures the essence of the original Hebrew while slightly shifting the focus from a reply to a statement. This choice reflects the translators' emphasis on the act of speaking rather than the context of responding.
The translation aligns with the formal tone of the original text, maintaining the respect shown to King Nebuchadnezzar.
In plain words — the whole versegenerated
Daniel 3:9 shows astrologers addressing King Nebuchadnezzar, wishing him long life. This formal greeting reflects the customs of respect in royal settings and sets the stage for the accusations against the Jews.
Frequently Asked Questionsgenerated
The formal greeting demonstrates their attempt to show respect and ingratiate themselves with King Nebuchadnezzar, which was common in royal courts.
Wishing the king long life was a customary expression of loyalty and respect, reinforcing their position in the court.
This greeting sets up the conflict where the astrologers accuse the Jews of not worshipping the golden statue, highlighting the tension between loyalty to the king and faithfulness to God.
Their formal address serves as a reminder of the importance of respect in communication, especially in positions of authority.
Reflection Questionsgenerated
- What are some ways I can show respect to those in authority in my life?
- How do I balance loyalty to people with my commitments to my beliefs?
- In what situations have I seen flattery used to gain favor?
- What can I learn from the astrologers' approach to addressing the king?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Daniel 3:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThey spake and said to Nebuchadnezzar,.... Having got access unto him, and within his hearing, they expressed themselves in the following manner: O king, live for ever; this they said to show their
Read John Gill on Daniel 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThey spake and said to the king Nebuchadnezzar, O king, live for ever. O king, live forever. A preface of flattery is closely akin to the cruelty that follows.
Read Robert Jamieson on Daniel 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsDaniel 3:9 They spake and said to the king Nebuchadnezzar, O king, live for ever. Ver. 9. They spake and said, … O king, live for ever.] Thus they insinuate themselves by flattery. So Acts 24:2-3.
Read John Trapp on Daniel 3 →CambridgeThe Cambridge Bible for Schools and Colleges9. spake] answered (R.V.): see on Daniel 2:20. the king Nebuchadnezzar] Nebuchadnezzar the king,—the regular order in Aramaic (Daniel 3:1-2; Daniel 3:5; Daniel 3:7 &c.), and often in late Hebrew (as Haggai 1:1; Haggai 1:15; Nehemiah 2:1; Nehemiah 5:14). In early Hebrew the order is almost uniformly ‘the king David,’ ‘the king Solomon,’ &c. O king, live for ever] Cf. on Daniel 2:4.
Read Cambridge on Daniel 3 →Albert Barnes1798–1870Barnes' Notes on the BibleO king, live for ever - A customary form of address to a monarch, implying that long life was regarded as an eminent blessing. See the notes at Daniel 2:4.
Read Albert Barnes on Daniel 3 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9. This was the regular form of address, found in hundreds of inscriptions.
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
saying to King Nebuchadnezzar, “O king, may you live forever!
They answered Nebuchadnezzar the king, “O king, live for ever!
saying to King Nebuchadnezzar, “O king, may you live forever!
They said to King Nebuchadnezzar, “O king, live forever!
Tyndale line
They spake and said to the king Nebuchadnezzar, O king, live for ever.
They answered and said to Nebuchadnezzar the king, O king, live for ever.
They answered and said to Nebuchadnezzar the king, O king, live for ever.
They spoke and said to the king Nebuchadnezzar, O king, live for ever.
For they spake and said to the King Nebuchad-nezzar, O King, liue for euer.
Strictly literal
They spoke and said to the king Nebuchadnezzar, O king, live for ever!
they have answered, yea, they are saying to Nebuchadnezzar the king, 'O king, to the ages live!
they have answered, indeed, they are saying to Nebuchadnezzar the king, “O king, live for all ages!
They commenced and said to king Nebuchadnezzar, O king, live for ever.
They said to Nebuchadnezzar the king, “King, live forever!
From the Latin
And said to king Nabuchodonosor: O king, live for ever:
Simplified
They said to King Nebuchadnezzar, “May Your Majesty the king live forever!
They made answer and said to Nebuchadnezzar the king, O King, have life for ever.
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 Septuagint largely agree in their wording for this verse, with five out of seven words matched. The Dead Sea Scrolls contain one word from the original text, with the rest supplied by an editor, indicating some loss but no significant variation in meaning.
עֲנוֹ֙ וְאָ֣מְרִ֔ין לִנְבוּכַדְנֶצַּ֖ר מַלְכָּ֑א מַלְכָּ֖א לְעָלְמִ֥ין חֱיִֽי׃
5 of the 7 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.
[ענו] [ואמרין] [לנבוכדנצר] [מלכ] [א] [מלכ] [א] [לעלמין] חיי
1 word on the leather — 8 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 3:9
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 · perfect third person masculine pluralAVqp3mp
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/Vqrmpa — Conjunction · verb qal participle (active) masculine pluralAC/Vqrmpa
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 | N-proper — Preposition · noun proper masculineAR/Npm
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
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…
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
עָלַם (alam) refers to concepts of perpetuity and antiquity, indicating a sense of time that is indefinite, whether in the future or the past. It is often used adverbially to mean 'forever' or 'lasting.' The term is linked to the Aramaic word for 'old' and is associated with Strong's H5769.
עָלַם n.[m.] perpetuity, antiquity
base
H5957 עָלַם
5957 `alam aw-lam'
(Aramaic) corresponding to 5769; remote time, i.e. the future
or past indefinitely; often adverb, forever:--for ((n-))ever
(lasting), old.
see HEBREW for 05769
עָלַם (a.lam) — perpetuity.
perpetuity, antiquity, for ever
Aramaic of o.lam (עוֹלָם ": old" H5769J)
Adj | N-mp — Preposition · noun common masculine plural absoluteAR/Ncmpa
חֲיָא (chaya') is an Aramaic verb meaning 'to live.' It includes forms like 'to let live' or 'keep alive.' The entries suggest a focus on the act of living and its implications, with a note that it corresponds to another term, חַי (chai), which also relates to life.
[חֲיָא] vb. live;—
Pe. live for ever!
Haph. let live.
base
H2418 חֲיָא
2418 chaya' khah-yaw'
(Aramaic) or chayah (Aramaic) {khah-yaw'}; corresponding to
2421; to live:--live, keep alive.
see HEBREW for 02421
חֲיָא (cha.ya) — to live.
1) to live
1a) (P'al) to live
1b) (Aphel) to let live, keep alive
Adj — Verb · Qal · imperative second person masculine singularAVqv2ms